بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
به نام خداوند رحمتگر مهربان
سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ ﴿۱﴾
Qarib: Exalted is He who carried His worshiper (Prophet Muhammad) to travel in the night from the Sacred Mosque to the Furthest Mosque which We have blessed around it so that We might show him some of Our signs. He is the Hearer, the Seer.
Sarwar: God is the Exalted One who took His servant one night for a visit from the Sacred Mosque (in Mecca) to the Aqsa Mosque (in Jerusalem). God has blessed the surroundings of the Aqsa Mosque. He took His servant on this visit to show him (miraculous) evidence of His (existence). It is He who is All-hearing and All-aware.
Shakir: Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the remote mosque of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing
Pickthall: Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far distant place of worship the neighbourhood whereof We have blessed, that We might show him of Our tokens! Lo! He, only He, is the Hearer, the Seer.
Yusufali: Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).
وَآتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَاهُ هُدًى لِبَنِي إِسْرَائِيلَ أَلَّا تَتَّخِذُوا مِنْ دُونِي وَكِيلًا ﴿۲﴾
Qarib: We gave Moses the Book and made it a guide for the Children of Israel. 'Take no guardian other than Me.
Sarwar: To Moses We gave the Book and made it a guide for the children of Israel, so that they would not have any one as their guardian other than Me
Shakir: And We gave Musa the Book and made it a guidance to the children of Israel, saying: Do not take a protector besides Me;
Pickthall: We gave unto Moses the Scripture, and We appointed it a guidance for the children of Israel, saying: Choose no guardian beside Me.
Yusufali: We gave Moses the Book, and made it a Guide to the Children of Israel, (commanding): "Take not other than Me as Disposer of (your) affairs."
ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا شَكُورًا ﴿۳﴾
Qarib: (You are) the descendants of those whom We carried (in the Ark) with Noah. He was a truly thankful worshiper. '
Sarwar: (We made it a guide for) the offspring of those whom We carried in the Ark with Noah, a thankful servant (of God).
Shakir: The offspring of those whom We bore with Nuh; surely he was a grateful servant
Pickthall: (They were) the seed of those whom We carried (in the ship) along with Noah. Lo! he was a grateful slave.
Yusufali: O ye that are sprung from those whom We carried (in the Ark) with Noah! Verily he was a devotee most grateful.
وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا ﴿۴﴾
Qarib: And We decreed for the Children of Israel in the Book: 'You shall corrupt the land twice, and you shall ascend exceedingly high. '
Sarwar: We made it known to the Israelites through the Torah that they would twice commit evil in the land with great transgression and rebellion.
Shakir: And We had made known to the children of Israel in the Book: Most certainly you will make mischief in the land twice, and most certainly you will behave insolently with great insolence
Pickthall: And We decreed for the Children of Israel in the Scripture: Ye verily will work corruption in the earth twice, and ye will become great tyrants.
Yusufali: And We gave (Clear) Warning to the Children of Israel in the Book, that twice would they do mischief on the earth and be elated with mighty arrogance (and twice would they be punished)!
فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ وَكَانَ وَعْدًا مَفْعُولًا ﴿۵﴾
Qarib: And when the promise of the first came, We sent against you Our worshipers, those of great might, and they went through the habitations, and the promise was accomplished.
Sarwar: (We told them) during your first uprising of evil We shall send to you
Shakir: So when the promise for the first of the two came, We sent over you Our servants, of mighty prowess, so they went to and fro among the houses, and it was a promise to be accomplished
Pickthall: So when the time for the first of the two came, We roused against you slaves of Ours of great might who ravaged (your) country, and it was a threat performed.
Yusufali: When the first of the warnings came to pass, We sent against you Our servants given to terrible warfare: They entered the very inmost parts of your homes; and it was a warning (completely) fulfilled.
ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُمْ بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا ﴿۶﴾
Qarib: Then, We gave the turn back to you to prevail over them, and We helped you with wealth and children, and made you the greater host.
Sarwar: Our Mighty servants, who will chase you from house to house. This is a decree already ordained. We, then, gave you a chance to defeat your enemies with the help of increasing your wealth and offspring.
Shakir: Then We gave you back the turn to prevail against them, and aided you with wealth and children and made you a numerous band
Pickthall: Then we gave you once again your turn against them, and We aided you with wealth and children and made you more in soldiery.
Yusufali: Then did We grant you the Return as against them: We gave you increase in resources and sons, and made you the more numerous in man-power.
إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لِأَنْفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًا ﴿۷﴾
Qarib: (We said): 'If you do good, it shall be for your own souls; but if you do evil it is likewise. ' And when the second promise came (We sent them against you), to sadden your faces and to enter the Mosque as they entered it the first time, they utterly destroyed whatever they came across.
Sarwar: (We told you), "If you do good, it will be for your own benefit, but if you do bad, it will be against your souls. When the prophecy of your second transgression will come to pass, sadness will cover your faces. They (your enemies) will enter the mosque as they did the first time to bring about utter destruction.
Shakir: If you do good, you will do good for your own souls, and if you do evil, it shall be for them. So when the second promise came (We raised another people) that they may bring you to grief and that they may enter the mosque as they entered it the first time, and that they might destroy whatever they gained ascendancy over with utter destruction
Pickthall: (Saying): If ye do good, ye do good for your own souls, and if ye do evil, it is for them (in like manner). So, when the time for the second (of the judgments) came (We roused against you others of Our slaves) to ravage you, and to enter the Temple even as they entered it the first time, and to lay waste all that they conquered with an utter wasting.
Yusufali: If ye did well, ye did well for yourselves; if ye did evil, (ye did it) against yourselves. So when the second of the warnings came to pass, (We permitted your enemies) to disfigure your faces, and to enter your Temple as they had entered it before, and to visit with destruction all that fell into their power.
عَسَى رَبُّكُمْ أَنْ يَرْحَمَكُمْ وَإِنْ عُدْتُمْ عُدْنَا وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا ﴿۸﴾
Qarib: Perhaps Allah will have mercy on you. But if you return, We will return. We have made Gehenna (Hell) a prison for the unbelievers.
Sarwar: Perhaps your Lord will have mercy on you. If you return to disobedience We will also punish you again. We have made hell a prison for the disbelievers."
Shakir: It may be that your Lord will have mercy on you, and if you again return (to disobedience) We too will return (to punishment), and We have made hell a prison for the unbelievers
Pickthall: It may be that your Lord will have mercy on you, but if ye repeat (the crime) We shall repeat (the punishment), and We have appointed hell a dungeon for the disbelievers.
Yusufali: It may be that your Lord may (yet) show Mercy unto you; but if ye revert (to your sins), We shall revert (to Our punishments): And we have made Hell a prison for those who reject (all Faith).
إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا ﴿۹﴾
Qarib: This Koran guides to the straightest way. It gives glad tidings of a great wage to the believers who do good deeds,
Sarwar: This Quran shows the way to that which is the most upright and gives to the righteous believers the glad news of a great reward.
Shakir: Surely this Quran guides to that which is most upright and gives good news to the believers who do good that they shall have a great reward
Pickthall: Lo! this Qur'an guideth unto that which is straightest, and giveth tidings unto the believers who do good works that theirs will be a great reward.
Yusufali: Verily this Qur'an doth guide to that which is most right (or stable), and giveth the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward;
وَأَنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا ﴿۱۰﴾
Qarib: and for those who do not believe in the Everlasting Life We have prepared for them a painful punishment.
Sarwar: (It also declares) that for the disbelievers We have prepared a painful torment in the life to come.
Shakir: And that (as for) those who do not believe in the hereafter, We have prepared for them a painful chastisement
Pickthall: And that those who believe not in the Hereafter, for them We have prepared a painful doom.
Yusufali: And to those who believe not in the Hereafter, (it announceth) that We have prepared for them a Penalty Grievous (indeed).
وَيَدْعُ الْإِنْسَانُ بِالشَّرِّ دُعَاءَهُ بِالْخَيْرِ وَكَانَ الْإِنْسَانُ عَجُولًا ﴿۱۱﴾
Qarib: Yet the human prays for evil as he prays for good mankind is always hasty.
Sarwar: People pray as earnestly to gain evil as one should to gain virtue. But people are hasty.
Shakir: And man prays for evil as he ought to pray for good, and man is ever hasty
Pickthall: Man prayeth for evil as he prayeth for good; for man was ever hasty.
Yusufali: The prayer that man should make for good, he maketh for evil; for man is given to hasty (deeds).
وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً لِتَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ وَلِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلًا ﴿۱۲﴾
Qarib: We appointed the night and the day as two signs. Then, We blotted out the sign of the night and made the sign of the day to see, so that you seek the bounty of your Lord and that you know the number of years and the reckoning. And We have clearly distinguished everything.
Sarwar: We have made the day and night each as evidence (of Our existence). The night is invisible and the day is visible so that you may seek favors from your Lord and determine the number of years and mark the passing of time. For everything We have given a detailed explanation.
Shakir: And We have made the night and the day two signs, then We have made the sign of the night to pass away and We have made the sign of the day manifest, so that you may seek grace from your Lord, and that you might know the numbering of years and the reckoning; and We have explained everything with distinctness
Pickthall: And We appoint the night and the day two portents. Then We make dark the portent of the night, and We make the portent of the day sight-giving, that ye may seek bounty from your Lord, and that ye may know the computation of the years, and the reckoning; and everything have We expounded with a clear expounding.
Yusufali: We have made the Night and the Day as two (of Our) Signs: the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that ye may seek bounty from your Lord, and that ye may know the number and count of the years: all things have We explained in detail.
وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا ﴿۱۳﴾
Qarib: And to every human ? We have fastened to him his bird of deeds upon his neck; and on the Day of Resurrection We shall bring forth to him a book spread open wide.
Sarwar: We have made every person's actions cling to his neck. On the Day of Judgment, We will bring forth the record of his actions in the form of a wide open book.
Shakir: And We have made every man's actions to cling to his neck, and We will bring forth to him on the resurrection day a book which he will find wide open:
Pickthall: And every man's augury have We fastened to his own neck, and We shall bring forth for him on the Day of Resurrection a book which he will find wide open.
Yusufali: Every man's fate We have fastened on his own neck: On the Day of Judgment We shall bring out for him a scroll, which he will see spread open.
اقْرَأْ كِتَابَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ﴿۱۴﴾
Qarib: 'Read your book. Your self suffices you this Day as a reckoner against you. '
Sarwar: We will tell him, "Read it and judge for yourself."
Shakir: Read your book; your own self is sufficient as a reckoner against you this day
Pickthall: (And it will be said unto him): Read thy Book. Thy soul sufficeth as reckoner against thee this day.
Yusufali: (It will be said to him:) "Read thine (own) record: Sufficient is thy soul this day to make out an account against thee."
مَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا ﴿۱۵﴾
Qarib: Whosoever is guided is only guided for his own self, and whosoever goes astray it is only against it. No soul shall bear another's burden. Nor do We punish until we have sent a Messenger.
Sarwar: One who follows guidance does so for himself and one who goes astray does so against his soul. No one will suffer for the sins of others. We have never punished anyone without sending them Our Messenger first.
Shakir: Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray: nor can the bearer of a burden bear the burden of another, nor do We chastise until We raise a messenger
Pickthall: Whosoever goeth right, it is only for (the good of) his own soul that he goeth right, and whosoever erreth, erreth only to its hurt. No laden soul can bear another's load, We never punish until we have sent a messenger.
Yusufali: Who receiveth guidance, receiveth it for his own benefit: who goeth astray doth so to his own loss: No bearer of burdens can bear the burden of another: nor would We visit with Our Wrath until We had sent an messenger (to give warning).
وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا ﴿۱۶﴾
Qarib: When We desire to annihilate a village, We command those who live in ease, but they commit evil therein, then the Word is realized against it and it is utterly annihilated.
Sarwar: When We decide to destroy a town We warn the rich ones therein who commit evil. Thus it becomes deserving to destruction and We destroy its very foundations.
Shakir: And when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction
Pickthall: And when We would destroy a township We send commandment to its folk who live at ease, and afterward they commit abomination therein, and so the Word (of doom) hath effect for it, and we annihilate it with complete annihilation.
Yusufali: When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress; so that the word is proved true against them: then (it is) We destroy them utterly.
وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِنْ بَعْدِ نُوحٍ وَكَفَى بِرَبِّكَ بِذُنُوبِ عِبَادِهِ خَبِيرًا بَصِيرًا ﴿۱۷﴾
Qarib: How many generations have We destroyed since Noah! Your Lord suffices as One who is Aware of and sees the sins of His worshipers.
Sarwar: We have destroyed many generations after the time of Noah. Your Lord is All knowing and Well Aware of the sins of His servants.
Shakir: And how many of the generations did We destroy after Nuh! and your Lord is sufficient as Knowing and Seeing with regard to His servants' faults
Pickthall: How many generations have We destroyed since Noah! And Allah sufficeth as Knower and Beholder of the sins of His slaves.
Yusufali: How many generations have We destroyed after Noah? and enough is thy Lord to note and see the sins of His servants.
مَنْ كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَنْ نُرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَاهَا مَذْمُومًا مَدْحُورًا ﴿۱۸﴾
Qarib: For whosoever desires this fleeting life We hasten for him whatever We will and to whom We want. Then, We have prepared Gehenna for him where he will be roasted, condemned and rejected.
Sarwar: Whoever desires (only) the enjoyment of this life will receive it if We want it to be so. Then We will make Hell his reward wherein he will suffer, despised and driven away from Our mercy.
Shakir: Whoever desires this present life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he shall enter it despised, driven away
Pickthall: Whoso desireth that (life) which hasteneth away, We hasten for him therein what We will for whom We please. And afterward We have appointed for him hell; he will endure the heat thereof, condemned, rejected.
Yusufali: If any do wish for the transitory things (of this life), We readily grant them - such things as We will, to such person as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected.
وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَئِكَ كَانَ سَعْيُهُمْ مَشْكُورًا ﴿۱۹﴾
Qarib: Whosoever, being a believer, desires the Everlasting Life and strives for it as he should those their striving will be thanked.
Sarwar: The effort of one who faithfully strives hard for the (happiness) of the life to come will be appreciated (by God).
Shakir: And whoever desires the hereafter and strives for it as he ought to strive and he is a believer; (as for) these, their striving shall surely be accepted
Pickthall: And whoso desireth the Hereafter and striveth for it with the effort necessary, being a believer; for such, their effort findeth favour (with their Lord).
Yusufali: Those who do wish for the (things of) the Hereafter, and strive therefor with all due striving, and have Faith,- they are the ones whose striving is acceptable (to Allah).
كُلًّا نُمِدُّ هَؤُلَاءِ وَهَؤُلَاءِ مِنْ عَطَاءِ رَبِّكَ وَمَا كَانَ عَطَاءُ رَبِّكَ مَحْظُورًا ﴿۲۰﴾
Qarib: We help these and those, a gift from your Lord; and your Lord's gift is not restricted.
Sarwar: Each group will receive its share of your Lord's generosity. Your Lord's generosity is not limited.
Shakir: All do We aid-- these as well as those-- out of the bounty of your Lord, and the bounty of your Lord is not confined
Pickthall: Each do We supply, both these and those, from the bounty of thy Lord. And the bounty of thy Lord can never be walled up.
Yusufali: Of the bounties of thy Lord We bestow freely on all- These as well as those: The bounties of thy Lord are not closed (to anyone).
انْظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا ﴿۲۱﴾
Qarib: See how We have preferred some above others. Yet the Everlasting Life is greater in rank and greater in preferment.
Sarwar: Consider how We have given preference to some people above others, yet the life to come has more honor and respect.
Shakir: See how We have made some of them to excel others, and certainly the hereafter is much superior in respect of excellence
Pickthall: See how We prefer one of them above another, and verily the Hereafter will be greater in degrees and greater in preferment.
Yusufali: See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence.
لَا تَجْعَلْ مَعَ اللَّهِ إِلَهًا آخَرَ فَتَقْعُدَ مَذْمُومًا مَخْذُولًا ﴿۲۲﴾
Qarib: Do not set up with Allah another god, or you will sit condemned and forsaken.
Sarwar: Do not consider anything equal to God lest you will become despised and neglected.
Shakir: Do not associate with Allah any other god, lest you sit down despised, neglected
Pickthall: Set not up with Allah any other god (O man) lest thou sit down reproved, forsaken.
Yusufali: Take not with Allah another object of worship; or thou (O man!) wilt sit in disgrace and destitution.
وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلًا كَرِيمًا ﴿۲۳﴾
Qarib: Your Lord has ordered you to worship none except Him, and to be good to your parents. If either or both of them attain old age with you, do not say: "Fie on you", nor rebuke them, but speak to them with words of respect.
Sarwar: Your Lord has ordained that you must not worship anything other than Him and that you must be kind to your parents. If either or both of your parents should become advanced in age, do not express to them words which show your slightest disappointment. Never yell at them but always speak to them with kindness.
Shakir: And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) "Ugh" nor chide them, and speak to them a generous word
Pickthall: Thy Lord hath decreed, that ye worship none save Him, and (that ye show) kindness to parents. If one of them or both of them attain old age with thee, say not "Fie" unto them nor repulse them, but speak unto them a gracious word.
Yusufali: Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour.
وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا ﴿۲۴﴾
Qarib: And lower to them the wing of humbleness out of mercy and say: 'My Lord, be merciful to them, as they raised me since I was little. '
Sarwar: Be humble and merciful towards them and say, "Lord, have mercy upon them as they cherished me in my childhood."
Shakir: And make yourself submissively gentle to them with compassion, and say: O my Lord! have compassion on them, as they brought me up (when I was) little
Pickthall: And lower unto them the wing of submission through mercy, and say: My Lord! Have mercy on them both as they did care for me when I was little.
Yusufali: And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood."
رَبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ إِنْ تَكُونُوا صَالِحِينَ فَإِنَّهُ كَانَ لِلْأَوَّابِينَ غَفُورًا ﴿۲۵﴾
Qarib: Your Lord knows very well what is in your hearts. If you are good, He is forgiving to those who are penitent.
Sarwar: Your Lord knows what is in your souls. If you would be righteous, know that He is All-forgiving to those who turn to Him in repentance.
Shakir: Your Lord knows best what is in your minds; if you are good, then He is surely Forgiving to those who turn (to Him) frequently
Pickthall: Your Lord is Best Aware of what is in your minds. If ye are righteous, then lo! He was ever Forgiving unto those who turn (unto Him).
Yusufali: Your Lord knoweth best what is in your hearts: If ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence).
وَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا ﴿۲۶﴾
Qarib: Give to the near of kin, the needy and the destitute traveler their rights and do not squander,
Sarwar: Give the relatives, the destitute and those who when on a journey have become needy, their dues.
Shakir: And give to the near of kin his due and (to) the needy and the wayfarer, and do not squander wastefully
Pickthall: Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy wealth) in wantonness.
Yusufali: And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift.
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا ﴿۲۷﴾
Qarib: for the wasteful are the brothers of satan; and satan is ungrateful to his Lord.
Sarwar: Do not be a wasteful spender. Squanderers are the brothers of satan. Satan was faithless to his Lord.
Shakir: Surely the squanderers are the fellows of the Shaitans and the Shaitan is ever ungrateful to his Lord
Pickthall: Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord.
Yusufali: Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful.
وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاءَ رَحْمَةٍ مِنْ رَبِّكَ تَرْجُوهَا فَقُلْ لَهُمْ قَوْلًا مَيْسُورًا ﴿۲۸﴾
Qarib: But if you turn away from them to seek the Mercy of your Lord, hoping to attain it, then speak to them with gentle words.
Sarwar: If you are not able to assist them, at least speak to them in a kind manner.
Shakir: And if you turn away from them to seek mercy from your Lord, which you hope for, speak to them a gentle word
Pickthall: But if thou turn away from them, seeking mercy from thy Lord, for which thou hopest, then speak unto them a reasonable word.
Yusufali: And even if thou hast to turn away from them in pursuit of the Mercy from thy Lord which thou dost expect, yet speak to them a word of easy kindness.
وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَحْسُورًا ﴿۲۹﴾
Qarib: And do not keep your hand chained to your neck (when spending), nor open it completely, so that you will sit blamed and destitute.
Sarwar: Do not be stingy nor over generous lest you become empty handed and bankrupt.
Shakir: And do not make your hand to be shackled to your neck nor stretch it forth to the utmost (limit) of its stretching forth, lest you should (afterwards) sit down blamed, stripped off
Pickthall: And let not thy hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded.
Yusufali: Make not thy hand tied (like a niggard's) to thy neck, nor stretch it forth to its utmost reach, so that thou become blameworthy and destitute.
إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا ﴿۳۰﴾
Qarib: Your Lord gives to whom He will His provisions both abundantly and sparingly. He is aware and sees His worshipers.
Sarwar: Your Lord increases and determines the sustenance of whomever He wants. He is Well Aware and watches over His servants.
Shakir: Surely your Lord makes plentiful the means of subsistence for whom He pleases and He straitens (them); surely He is ever Aware of, Seeing, His servants
Pickthall: Lo! thy Lord enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo, He was ever Knower, Seer of His slaves.
Yusufali: Verily thy Lord doth provide sustenance in abundance for whom He pleaseth, and He provideth in a just measure. For He doth know and regard all His servants.
وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ نَحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا ﴿۳۱﴾
Qarib: Do not kill your children because you fear poverty. We will provide for you and them. Killing them is a great sin.
Sarwar: Do not kill your children for fear of poverty. We will give sustenance to all of you. To kill them is certainly a great sin.
Shakir: And do not kill your children for fear of poverty; We give them sustenance and yourselves (too); surely to kill them is a great wrong
Pickthall: Slay not your children, fearing a fall to poverty, We shall provide for them and for you. Lo! the slaying of them is great sin.
Yusufali: Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.
وَلَا تَقْرَبُوا الزِّنَا إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا ﴿۳۲﴾
Qarib: Do not draw near to fornication, for it is an indecency, and its way is evil.
Sarwar: Do not even approach adultery. It is indecent and an evil act.
Shakir: And go not nigh to fornication; surely it is an indecency and an evil way
Pickthall: And come not near unto adultery. Lo! it is an abomination and an evil way.
Yusufali: Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).
وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَمَنْ قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِفْ فِي الْقَتْلِ إِنَّهُ كَانَ مَنْصُورًا ﴿۳۳﴾
Qarib: Do not kill the soul whom Allah has forbidden except by right. If he is slain unjustly, We have given his heir authority. But let him not exceed the limit in slaying, for he will be helped.
Sarwar: Do not kill a respectable soul without a just cause. If anyone is wrongfully killed, we have given the heirs of that person the right (to demand satisfaction or to forgive). He must not exceed the law in having vengeance; his victim shall also be assisted (by law).
Shakir: And do not kill any one whom Allah has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided
Pickthall: And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped.
Yusufali: Nor take life - which Allah has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him not exceed bounds in the matter of taking life; for he is helped (by the Law).
وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْئُولًا ﴿۳۴﴾
Qarib: Do not draw near the wealth of the orphan except in the best manner, until he reaches maturity. And keep your promise. Surely, the promise will be questioned.
Sarwar: Do not get close to the property of the orphans (unless it is for a good reason) until they are mature and strong. Keep your promise; you will be questioned about it.
Shakir: And draw not near to the property of the orphan except in a goodly way till he attains his maturity and fulfill the promise; surely (every) promise shall be questioned about
Pickthall: Come not near the wealth of the orphan save with that which is better till he come to strength; and keep the covenant. Lo! of the covenant it will be asked.
Yusufali: Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfil (every) engagement, for (every) engagement will be enquired into (on the Day of Reckoning).
وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا ﴿۳۵﴾
Qarib: Give full measure when you measure, and weigh with even scales. That is better, and fairer in the end.
Sarwar: While weighing, use proper measurements in the exchange of your property. This is fair and will be better in the end.
Shakir: And give full measure when you measure out, and weigh with a true balance; this is fair and better in the end
Pickthall: Fill the measure when ye measure, and weigh with a right balance; that is meet, and better in the end.
Yusufali: Give full measure when ye measure, and weigh with a balance that is straight: that is the most fitting and the most advantageous in the final determination.
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا ﴿۳۶﴾
Qarib: Do not follow what you do not know. The hearing, sight and heart about all these you shall be questioned.
Sarwar: Do not follow what you do not know; the ears, eyes, and hearts will all be held responsible for their deeds.
Shakir: And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that
Pickthall: (O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart - of each of these it will be asked.
Yusufali: And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).
وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَلَنْ تَبْلُغَ الْجِبَالَ طُولًا ﴿۳۷﴾
Qarib: Do not walk proudly in the earth. Indeed, you will never tear open the earth, nor attain the height of mountains.
Sarwar: Do not walk proudly on the earth; your feet cannot tear apart the earth nor are you as tall as the mountains.
Shakir: And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height
Pickthall: And walk not in the earth exultant. Lo! thou canst not rend the earth, nor canst thou stretch to the height of the hills.
Yusufali: Nor walk on the earth with insolence: for thou canst not rend the earth asunder, nor reach the mountains in height.
كُلُّ ذَلِكَ كَانَ سَيِّئُهُ عِنْدَ رَبِّكَ مَكْرُوهًا ﴿۳۸﴾
Qarib: The wickedness of all this is hateful with your Lord.
Sarwar: All such things are sins and detestable in the sight of your Lord.
Shakir: All this-- the evil of it-- is hateful in the sight of your Lord
Pickthall: The evil of all that is hateful in the sight of thy Lord.
Yusufali: Of all such things the evil is hateful in the sight of thy Lord.
ذَلِكَ مِمَّا أَوْحَى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ وَلَا تَجْعَلْ مَعَ اللَّهِ إِلَهًا آخَرَ فَتُلْقَى فِي جَهَنَّمَ مَلُومًا مَدْحُورًا ﴿۳۹﴾
Qarib: That is of the wisdom your Lord has revealed to you. Do not set up with Allah another god, or you will be cast into Gehenna, condemned and rejected.
Sarwar: (Muhammad), these are words of wisdom which your Lord has revealed to you. Do not consider anything equal to God lest you be thrown into hell, despised, and driven away from God's mercy.
Shakir: This is of what your Lord has revealed to you of wisdom, and do not associate any other god with Allah lest you should be thrown into hell, blamed, cast away
Pickthall: This is (part) of that wisdom wherewith thy Lord hath inspired thee (O Muhammad). And set not up with Allah any other god, lest thou be cast into hell, reproved, abandoned.
Yusufali: These are among the (precepts of) wisdom, which thy Lord has revealed to thee. Take not, with Allah, another object of worship, lest thou shouldst be thrown into Hell, blameworthy and rejected.
أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا ﴿۴۰﴾
Qarib: What! Has your Lord favored you with sons and taken to Himself females from among the angels? Indeed, you utter a monstrous thing!
Sarwar: (Pagans) has your Lord given you preference over Himself by granting you sons and taking the angels as His own daughters? What you say is a monstrous utterance.
Shakir: What! has then your Lord preferred to give you sons, and (for Himself) taken daughters from among the angels? Most surely you utter a grievous saying
Pickthall: Hath your Lord then distinguished you (O men of Makka) by giving you sons, and hath chosen for Himself females from among the angels? Lo! verily ye speak an awful word!
Yusufali: Has then your Lord (O Pagans!) preferred for you sons, and taken for Himself daughters among the angels? Truly ye utter a most dreadful saying!
وَلَقَدْ صَرَّفْنَا فِي هَذَا الْقُرْآنِ لِيَذَّكَّرُوا وَمَا يَزِيدُهُمْ إِلَّا نُفُورًا ﴿۴۱﴾
Qarib: In this Koran We have clarified so that they may remember; but it has only increased their aversion.
Sarwar: We have given you various facts (about the Truth in this Quran) so that they (unbelievers) would take heed, but this has only increased their aversion (to the truth).
Shakir: And certainly We have repeated (warnings) in this Quran that they may be mindful, but it does not add save to their aversion
Pickthall: We verily have displayed (Our warnings) in this Qur'an that they may take heed, but it increaseth them in naught save aversion.
Yusufali: We have explained (things) in various (ways) in this Qur'an, in order that they may receive admonition, but it only increases their flight (from the Truth)!
قُلْ لَوْ كَانَ مَعَهُ آلِهَةٌ كَمَا يَقُولُونَ إِذًا لَابْتَغَوْا إِلَى ذِي الْعَرْشِ سَبِيلًا ﴿۴۲﴾
Qarib: Say: 'If there had been other gods with Him, as they say, they would surely have sought a way to the Lord of the Throne. '
Sarwar: (Muhammad), ask them, "Had there been many other gods besides Him, as they say, they should have found a way to the Lord of the Throne
Shakir: Say: If there were with Him gods as they say, then certainly they would have been able to seek a way to the Lord of power
Pickthall: Say (O Muhammad, to the disbelievers): If there were other gods along with Him, as they say, then had they sought a way against the Lord of the Throne.
Yusufali: Say: If there had been (other) gods with Him, as they say,- behold, they would certainly have sought out a way to the Lord of the Throne!
سُبْحَانَهُ وَتَعَالَى عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا ﴿۴۳﴾
Qarib: Exaltations be to Him! High indeed be He exalted above what they say!
Sarwar: (to challenge Him). God is too Glorious and Exalted to be considered as they believe Him to be. He is the most High and Great.
Shakir: Glory be to Him and exalted be He in high exaltation above what they say
Pickthall: Glorified is He, and High Exalted above what they say!
Yusufali: Glory to Him! He is high above all that they say!- Exalted and Great (beyond measure)!
تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيهِنَّ وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَكِنْ لَا تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا ﴿۴۴﴾
Qarib: The seven heavens, the earth, and whosoever in them, exalt Him. There is nothing that does not exalt with His praise, but you do not understand their exaltation. Surely, He is Clement, Forgiving.
Sarwar: The seven heavens, the earth, and whatever is between them all glorify Him. There is nothing that does not glorify Him and always praise him, but you do not understand their praise and glorification. He is All-forbearing and All-forgiving.
Shakir: The seven heavens declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving
Pickthall: The seven heavens and the earth and all that is therein praise Him, and there is not a thing but hymneth His praise; but ye understand not their praise. Lo! He is ever Clement, Forgiving.
Yusufali: The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving!
وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَسْتُورًا ﴿۴۵﴾
Qarib: When you recite the Koran, We place between you and those who do not believe in the Everlasting Life an obstructing barrier.
Sarwar: When you recite the Quran We place a curtain as a barrier between you and those who do not believe in the life to come.
Shakir: And when you recite the Quran, We place between you and those who do not believe in the hereafter a hidden barrier;
Pickthall: And when thou recitest the Qur'an we place between thee and those who believe not in the Hereafter a hidden barrier;
Yusufali: When thou dost recite the Qur'an, We put, between thee and those who believe not in the Hereafter, a veil invisible:
وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلَى أَدْبَارِهِمْ نُفُورًا ﴿۴۶﴾
Qarib: We lay veils upon their hearts and heaviness in their ears, lest they understand it. When you (Prophet Muhammad) mention your Lord alone in the Koran, they turn their backs in aversion.
Sarwar: We put a veil over their hearts so that they cannot understand it. We deafen their ears. When you mention your Lord in this Quran as One (Supreme Being), they run away.
Shakir: And We have placed coverings on their hearts and a heaviness in their ears lest they understand it, and when you mention your Lord alone in the Quran they turn their backs in aversion
Pickthall: And We place upon their hearts veils lest they should understand it, and in their ears a deafness; and when thou makest mention of thy Lord alone in the Qur'an, they turn their backs in aversion.
Yusufali: And We put coverings over their hearts (and minds) lest they should understand the Qur'an, and deafness into their ears: when thou dost commemorate thy Lord and Him alone in the Qur'an, they turn on their backs, fleeing (from the Truth).
نَحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَى إِذْ يَقُولُ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُورًا ﴿۴۷﴾
Qarib: When they listen to you, We know very well how they listen. When they conspire, when the evildoers declare: 'You are only following a man who is bewitched! '
Sarwar: We know what they want to hear when they listen to you. They whisper to each other and say, "You are only following a bewitched person".
Shakir: We know best what they listen to when they listen to you, and when they take counsel secretly, when the unjust say: You follow only a man deprived of reason
Pickthall: We are Best Aware of what they wish to hear when they give ear to thee and when they take secret counsel, when the evil-doers say: Ye follow but a man bewitched.
Yusufali: We know best why it is they listen, when they listen to thee; and when they meet in private conference, behold, the wicked say, "Ye follow none other than a man bewitched!"
انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا ﴿۴۸﴾
Qarib: See what they compared you to. They have surely gone astray and cannot find a Path.
Sarwar: Consider what they have called you. They have certainly gone astray and cannot find the right path.
Shakir: See what they liken you to! So they have gone astray and cannot find the way
Pickthall: See what similitudes they coin for thee, and thus are all astray, and cannot find a road!
Yusufali: See what similes they strike for thee: but they have gone astray, and never can they find a way.
وَقَالُوا أَإِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا ﴿۴۹﴾
Qarib: 'What! ' they say. 'When we are (turned to) bones and broken bits, shall we be raised again in a new creation? '
Sarwar: The pagans say, "When we become mere bones and dust, shall we then be brought back to life again?"
Shakir: And they say: What! when we shall have become bones and decayed particles, shall we then certainly be raised up, being a new creation?
Pickthall: And they say: When we are bones and fragments, shall we forsooth, be raised up as a new creation?
Yusufali: They say: "What! when we are reduced to bones and dust, should we really be raised up (to be) a new creation?"
قُلْ كُونُوا حِجَارَةً أَوْ حَدِيدًا ﴿۵۰﴾
Qarib: Say: 'Let you be stones or iron,
Sarwar: (Muhammad), say "Yes, even if you become rocks, iron,
Shakir: Say: Become stones or iron,
Pickthall: Say: Be ye stones or iron
Yusufali: Say: "(Nay!) be ye stones or iron,
أَوْ خَلْقًا مِمَّا يَكْبُرُ فِي صُدُورِكُمْ فَسَيَقُولُونَ مَنْ يُعِيدُنَا قُلِ الَّذِي فَطَرَكُمْ أَوَّلَ مَرَّةٍ فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَى هُوَ قُلْ عَسَى أَنْ يَكُونَ قَرِيبًا ﴿۵۱﴾
Qarib: or any other creation yet more monstrous in your minds. ' They will ask: 'Who will restore us? ' Say: 'He who originated you at first. ' They will shake their heads and ask: 'When will this be? ' Say: 'Maybe it is near,
Sarwar: or anything that you think is harder to be brought to life." They will soon ask, "Who will bring us back to life?" Say,"The One who created you in the first place." They will shake their heads and say, "When will He bring us back to life?" Say, "Perhaps very soon.
Shakir: Or some other creature of those which are too hard (to receive life) in your minds! But they will say: Who will return us? Say: Who created you at first. Still they will shake their heads at you and say: When will it be? Say: Maybe it has drawn nigh
Pickthall: Or some created thing that is yet greater in your thoughts! Then they will say: Who shall bring us back (to life). Say: He Who created you at the first. Then will they shake their heads at thee, and say: When will it be? Say: It will perhaps be soon;
Yusufali: "Or created matter which, in your minds, is hardest (to be raised up),- (Yet shall ye be raised up)!" then will they say: "Who will cause us to return?" Say: "He who created you first!" Then will they wag their heads towards thee, and say, "When will that be?" Say, "May be it will be quite soon!
يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا ﴿۵۲﴾
Qarib: on that Day, He will summon you, and you shall answer Him with praise and you shall think you have stayed but for a little. '
Sarwar: On the day when He will call you, you will answer Him with praise and think that you have tarried for only a little while."
Shakir: On the day when He will call you forth, then shall you obey Him, giving Him praise, and you will think that you tarried but a little (while)
Pickthall: A day when He will call you and ye will answer with His praise, and ye will think that ye have tarried but a little while.
Yusufali: "It will be on a Day when He will call you, and ye will answer (His call) with (words of) His praise, and ye will think that ye tarried but a little while!"
وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ إِنَّ الشَّيْطَانَ يَنْزَغُ بَيْنَهُمْ إِنَّ الشَّيْطَانَ كَانَ لِلْإِنْسَانِ عَدُوًّا مُبِينًا ﴿۵۳﴾
Qarib: Tell My worshipers, that they should say words that are the finest, satan would arouse discord among them; he is the clear enemy of mankind.
Sarwar: (Muhammad), tell My servants to say what is best. Satan sows dissension among them; he is the sworn enemy of human beings.
Shakir: And say to My servants (that) they speak that which is best; surely the Shaitan sows dissensions among them; surely the Shaitan is an open enemy to man
Pickthall: Tell My bondmen to speak that which is kindlier. Lo! the devil soweth discord among them. Lo! the devil is for man an open foe.
Yusufali: Say to My servants that they should (only) say those things that are best: for Satan doth sow dissensions among them: For Satan is to man an avowed enemy.
رَبُّكُمْ أَعْلَمُ بِكُمْ إِنْ يَشَأْ يَرْحَمْكُمْ أَوْ إِنْ يَشَأْ يُعَذِّبْكُمْ وَمَا أَرْسَلْنَاكَ عَلَيْهِمْ وَكِيلًا ﴿۵۴﴾
Qarib: Your Lord knows you very well. He will have mercy on you if He will, or punish you if He will. We have not sent you to be their guardian.
Sarwar: Your Lord knows better than you (people). He will have mercy on you or will punish you as He wills. We have not sent you to watch over them. Your Lord knows best about those in the heavens and the earth.
Shakir: Your Lord knows you best; He will have mercy on you if He pleases, or He will chastise you if He pleases; and We have not sent you as being in charge of them
Pickthall: Your Lord is Best Aware of you. If He will, He will have mercy on you, or if He will, He will punish you. We have not sent thee (O Muhammad) as a warden over them.
Yusufali: It is your Lord that knoweth you best: If He please, He granteth you mercy, or if He please, punishment: We have not sent thee to be a disposer of their affairs for them.
وَرَبُّكَ أَعْلَمُ بِمَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ وَآتَيْنَا دَاوُودَ زَبُورًا ﴿۵۵﴾
Qarib: Your Lord knows very well all who are in the heavens and the earth. We have preferred some Prophets above others, and to David We gave the Psalms.
Sarwar: We have given preference to some Prophets over others and We gave the psalms to David.
Shakir: And your Lord best knows those who are in the heavens and the earth; and certainly We have made some of the prophets to excel others, and to Dawood We gave a scripture
Pickthall: And thy Lord is Best Aware of all who are in the heavens and the earth. And we preferred some of the prophets above others, and unto David We gave the Psalms.
Yusufali: And it is your Lord that knoweth best all beings that are in the heavens and on earth: We did bestow on some prophets more (and other) gifts than on others: and We gave to David (the gift of) the Psalms.
قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلَا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَلَا تَحْوِيلًا ﴿۵۶﴾
Qarib: Say: 'Call to those whom you assert, other than Him. They have neither the power to remove your affliction nor to transfer it. '
Sarwar: (Muhammad), tell them, "Seek help from those whom you consider equal to God. They are not able to remove or change your hardships".
Shakir: Say: Call on those whom you assert besides Him, so they shall not control the removal of distress from you nor (its) transference
Pickthall: Say: Cry unto those (saints and angels) whom ye assume (to be gods) beside Him, yet they have no power to rid you of misfortune nor to change.
Yusufali: Say: "Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them."
أُولَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا ﴿۵۷﴾
Qarib: Those, they call upon are themselves seeking a means to come to their Lord, competing with each other to be nearer; they hope for His Mercy and fear His punishment. Indeed, the punishment of your Lord is the subject of caution.
Sarwar: Those whom they worship seek to find intercessors for themselves with God. (They try to find out which of the intercessors) are closer to God. They have hope for His mercy and fear of His punishment; the punishment of your Lord is awesome.
Shakir: Those whom they call upon, themselves seek the means of access to their Lord-- whoever of them is nearest-- and they hope for His mercy and fear His chastisement; surely the chastisement of your Lord is a thing to be cautious of
Pickthall: Those unto whom they cry seek the way of approach to their Lord, which of them shall be the nearest; they hope for His mercy and they fear His doom. Lo! the doom of thy Lord is to be shunned.
Yusufali: Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of.
وَإِنْ مِنْ قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوهَا قَبْلَ يَوْمِ الْقِيَامَةِ أَوْ مُعَذِّبُوهَا عَذَابًا شَدِيدًا كَانَ ذَلِكَ فِي الْكِتَابِ مَسْطُورًا ﴿۵۸﴾
Qarib: There is no village except that it shall be destroyed or that We will punish it with a stern punishment before the Day of Resurrection. That is inscribed in the Book.
Sarwar: The decree that all the towns were to be destroyed or afflicted with severe punishment was already written in the Book before the Day of Judgment.
Shakir: And there is not a town but We will destroy it before the day of resurrection or chastise it with a severe chastisement; this is written in the Divine ordinance
Pickthall: There is not a township but We shall destroy it ere the Day of Resurrection, or punish it with dire punishment. That is set forth in the Book (of Our decrees).
Yusufali: There is not a population but We shall destroy it before the Day of Judgment or punish it with a dreadful Penalty: that is written in the (eternal) Record.
وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا ﴿۵۹﴾
Qarib: Nothing prevented Us from sending the signs but that the ancients belied them. To Thamood, We brought the shecamel as a visible (sign), yet they wronged her. We do not send signs except to frighten.
Sarwar: We did not abstain from sending miracles to any of Our Messengers. These miracles were called lies by the people who lived in ancient times. To the people of Thamud, We sent the she-camel as a visible miracle and they did injustice to it. We only send miracles as warnings.
Shakir: And nothing could have hindered Us that We should send signs except that the ancients rejected them; and We gave to Samood the she-camel-- a manifest sign-- but on her account they did injustice, and We do not send signs but to make (men) fear
Pickthall: Naught hindereth Us from sending portents save that the folk of old denied them. And We gave Thamud the she-camel - a clear portent save to warn.
Yusufali: And We refrain from sending the signs, only because the men of former generations treated them as false: We sent the she-camel to the Thamud to open their eyes, but they treated her wrongfully: We only send the Signs by way of terror (and warning from evil).
وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيرًا ﴿۶۰﴾
Qarib: When We said to you: 'Indeed, your Lord encompasses all people. ' We did not make the vision which We showed to you, and the tree cursed in the Koran except to be a trial for people, and We frighten them, but it only increases them in great insolence.
Sarwar: (Muhammad), We told you that your Lord has encompassed all mankind. We made the vision which We showed you and the condemned tree, mentioned in the Quran, as a trial for the human being. Even though We warn them, it only increases their rebellion.
Shakir: And when We said to you: Surely your Lord encompasses men; and We did not make the vision which We showed you but a trial for men and the cursed tree in the Quran as well; and We cause them to fear, but it only adds to their great inordinacy
Pickthall: And (it was a warning) when we told thee: Lo! thy Lord encompasseth mankind, and We appointed the sight which We showed thee as an ordeal for mankind, and (likewise) the Accursed Tree in the Qur'an. We warn them, but it increaseth them in naught save gross impiety.
Yusufali: Behold! We told thee that thy Lord doth encompass mankind round about: We granted the vision which We showed thee, but as a trial for men,- as also the Cursed Tree (mentioned) in the Qur'an: We put terror (and warning) into them, but it only increases their inordinate transgression!
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ قَالَ أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا ﴿۶۱﴾
Qarib: When We said to the angels: 'Prostrate yourselves before Adam, ' they all prostrated themselves, except iblis (father of the jinn), who said: 'Shall I prostrate to him whom You have created from clay?
Sarwar: When We told the angels to prostrate before Adam, they all obeyed, except Iblis who said, "Should I prostrate before one whom You have created out of clay?"
Shakir: And when We said to the angels: Make obeisance to Adam; they made obeisance, but Iblis (did it not). He said: Shall I make obeisance to him whom Thou hast created of dust?
Pickthall: And when We said unto the angels: Fall down prostrate before Adam and they fell prostrate all save Iblis, he said: Shall I fall prostrate before that which Thou hast created of clay?
Yusufali: Behold! We said to the angels: "Bow down unto Adam": They bowed down except Iblis: He said, "Shall I bow down to one whom Thou didst create from clay?"
قَالَ أَرَأَيْتَكَ هَذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَى يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا ﴿۶۲﴾
Qarib: What do You think? ' he said: 'This whom You have honored above me, if You defer me until the Day of Resurrection, I will root out all but a few of his seed (by misleading them). '
Sarwar: He continued, "Remember, this one whom you have honored more than me I shall bring him and most of his offspring under my sway if you will give me respite until the Day of Judgment."
Shakir: He said: Tell me, is this he whom Thou hast honored above me? If Thou shouldst respite me to the day of resurrection, I will most certainly cause his progeny to perish except a few
Pickthall: He said: Seest Thou this (creature) whom Thou hast honoured above me, if Thou give me grace until the Day of Resurrection I verily will seize his seed, save but a few.
Yusufali: He said: "Seest Thou? this is the one whom Thou hast honoured above me! If Thou wilt but respite me to the Day of Judgment, I will surely bring his descendants under my sway - all but a few!"
قَالَ اذْهَبْ فَمَنْ تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَاؤُكُمْ جَزَاءً مَوْفُورًا ﴿۶۳﴾
Qarib: 'Begone! ' said He. 'Indeed, Gehenna is your recompense, and the reward of those who follow you, an ample recompense.
Sarwar: God said, "Go away. All those who follow you will have hell as ample recompense for their deeds.
Shakir: He said: Be gone! for whoever of them will follow you, then surely hell is your recompense, a full recompense:
Pickthall: He said: Go, and whosoever of them followeth thee - lo! hell will be your payment, ample payment.
Yusufali: (Allah) said: "Go thy way; if any of them follow thee, verily Hell will be the recompense of you (all)- an ample recompense.
وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِي الْأَمْوَالِ وَالْأَوْلَادِ وَعِدْهُمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا ﴿۶۴﴾
Qarib: Rouse with your voice whoever you are able from among them. Rally against them your cavalry and those on foot. Share their wealth and children with them, and promise them. ' But satan promises them nothing except delusion.
Sarwar: Draw anyone of them you can into sin by your voice and by your cavalry and infantry, share their property and children with them and make promises to them. Your promises are all lies.
Shakir: And beguile whomsoever of them you can with your voice, and collect against them your forces riding and on foot, and share with them in wealth and children, and hold out promises to them; and the Shaitan makes not promises to them but to deceive:
Pickthall: And excite any of them whom thou canst with thy voice, and urge thy horse and foot against them, and be a partner in their wealth and children, and promise them. Satan promiseth them only to deceive.
Yusufali: "Lead to destruction those whom thou canst among them, with thy (seductive) voice; make assaults on them with thy cavalry and thy infantry; mutually share with them wealth and children; and make promises to them." But Satan promises them nothing but deceit.
إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ وَكَفَى بِرَبِّكَ وَكِيلًا ﴿۶۵﴾
Qarib: 'Over My worshipers you shall have no authority. ' Your Lord is their Sufficing Guardian.
Sarwar: You have no authority over My servants. Your Lord is a Sufficient Protector."
Shakir: Surely (as for) My servants, you have no authority over them; and your Lord is sufficient as a Protector
Pickthall: Lo! My (faithful) bondmen - over them thou hast no power, and thy Lord sufficeth as (their) guardian.
Yusufali: "As for My servants, no authority shalt thou have over them:" Enough is thy Lord for a Disposer of affairs.
رَبُّكُمُ الَّذِي يُزْجِي لَكُمُ الْفُلْكَ فِي الْبَحْرِ لِتَبْتَغُوا مِنْ فَضْلِهِ إِنَّهُ كَانَ بِكُمْ رَحِيمًا ﴿۶۶﴾
Qarib: It is your Lord who drives your ships at sea so that you may seek His bounty. He is indeed the Most Merciful towards you.
Sarwar: Your Lord who causes the ships to sail on the sea so that you may seek His bounty is certainly All-merciful to you.
Shakir: Your Lord is He Who speeds the ships for you in the sea that you may seek of His grace; surely He is ever Merciful to you
Pickthall: (O mankind), your Lord is He Who driveth for you the ship upon the sea that ye may seek of His bounty. Lo! He was ever Merciful toward you.
Yusufali: Your Lord is He That maketh the Ship go smoothly for you through the sea, in order that ye may seek of his Bounty. For he is unto you most Merciful.
وَإِذَا مَسَّكُمُ الضُّرُّ فِي الْبَحْرِ ضَلَّ مَنْ تَدْعُونَ إِلَّا إِيَّاهُ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ وَكَانَ الْإِنْسَانُ كَفُورًا ﴿۶۷﴾
Qarib: When misfortune befalls you at sea, all except He of those to whom you supplicate forsake you; yet when He delivers you safely to the land, you turn away. The human is unthankful.
Sarwar: If you are afflicted by hardships in the middle of the sea, it would be an error to call anyone other than Him for help. When God saves you from such difficulties, you turn away from Him. The human being has always been ungrateful.
Shakir: And when distress afflicts you in the sea, away go those whom you call on except He; but when He brings you safe to the land, you turn aside; and man is ever ungrateful
Pickthall: And when harm toucheth you upon the sea, all unto whom ye cry (for succour) fail save Him (alone), but when He bringeth you safe to land, ye turn away, for man was ever thankless.
Yusufali: When distress seizes you at sea, those that ye call upon - besides Himself - leave you in the lurch! but when He brings you back safe to land, ye turn away (from Him). Most ungrateful is man!
أَفَأَمِنْتُمْ أَنْ يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لَا تَجِدُوا لَكُمْ وَكِيلًا ﴿۶۸﴾
Qarib: Do you feel secure that He will not cause the shore to swallow you, or let loose a squall of pebbles upon you? Then you shall find no guardian for yourself.
Sarwar: Do you feel secure that We will not cause a part of the land to sink or engulf you with sand storms when you would find no one to protect you?
Shakir: What! Do you then feel secure that He will not cause a tract of land to engulf you or send on you a tornado? Then you shall not find a protector for yourselves
Pickthall: Feel ye then secure that He will not cause a slope of the land to engulf you, or send a sand-storm upon you, and then ye will find that ye have no protector?
Yusufali: Do ye then feel secure that He will not cause you to be swallowed up beneath the earth when ye are on land, or that He will not send against you a violent tornado (with showers of stones) so that ye shall find no one to carry out your affairs for you?
أَمْ أَمِنْتُمْ أَنْ يُعِيدَكُمْ فِيهِ تَارَةً أُخْرَى فَيُرْسِلَ عَلَيْكُمْ قَاصِفًا مِنَ الرِّيحِ فَيُغْرِقَكُمْ بِمَا كَفَرْتُمْ ثُمَّ لَا تَجِدُوا لَكُمْ عَلَيْنَا بِهِ تَبِيعًا ﴿۶۹﴾
Qarib: Or, do you feel secure that He will not send you back into it a second time, and send against you a violent tempest and drown you because of disbelief? Then you shall find no prosecutor (to help) you against Us.
Sarwar: Do you feel secure that We will not drive you back to the sea, send a fierce gale to you, and cause you to drown because of your disbelief when you would not be able to find anyone who would intercede for you with Us?
Shakir: Or, do you feel secure that He will (not) take you back into it another time, then send on you a fierce gale and thus drown you on account of your ungratefulness? Then you shall not find any aider against Us in the matter
Pickthall: Or feel ye secure that He will not return you to that (plight) a second time, and send against you a hurricane of wind and drown you for your thanklessness, and then ye will not find therein that ye have any avenger against Us?
Yusufali: Or do ye feel secure that He will not send you back a second time to sea and send against you a heavy gale to drown you because of your ingratitude, so that ye find no helper. Therein against Us?
وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْضِيلًا ﴿۷۰﴾
Qarib: We have honored the children of Adam and carried them on both land and sea. We have provided them with good things and greatly preferred them above much of Our creation.
Sarwar: We have honored the children of Adam, carried them on the land and the sea, given them pure sustenance and exalted them above most of My creatures.
Shakir: And surely We have honored the children of Adam, and We carry them in the land and the sea, and We have given them of the good things, and We have made them to excel by an appropriate excellence over most of those whom We have created
Pickthall: Verily we have honoured the Children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom We created with a marked preferment.
Yusufali: We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation.
يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا ﴿۷۱﴾
Qarib: On the Day when We call all the people with their record, whosoever is given his book in his right hand shall read their book, and they shall not be wronged by as much as a single datefiber.
Sarwar: On the day when We call every nation with their leaders, those whose record of deeds are given to their right hands will read the book and the least wrong will not be done to them.
Shakir: (Remember) the day when We will call every people with their Imam; then whoever is given his book in his right hand, these shall read their book; and they shall not be dealt with a whit unjustly
Pickthall: On the day when We shall summon all men with their record, whoso is given his book in his right hand - such will read their book and they will not be wronged a shred.
Yusufali: One day We shall call together all human beings with their (respective) Imams: those who are given their record in their right hand will read it (with pleasure), and they will not be dealt with unjustly in the least.
وَمَنْ كَانَ فِي هَذِهِ أَعْمَى فَهُوَ فِي الْآخِرَةِ أَعْمَى وَأَضَلُّ سَبِيلًا ﴿۷۲﴾
Qarib: But he who is blind in this life, shall be blind in the Everlasting Life and will be further astray from the Path.
Sarwar: Those who are blind in this life will also be blind in the life to come and in terrible error.
Shakir: And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way
Pickthall: Whoso is blind here will be blind in the Hereafter, and yet further from the road.
Yusufali: But those who were blind in this world, will be blind in the hereafter, and most astray from the Path.
وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا غَيْرَهُ وَإِذًا لَاتَّخَذُوكَ خَلِيلًا ﴿۷۳﴾
Qarib: Indeed, they were near to seducing you from that We revealed to you, so that you might forge against Us another, and then they would surely have taken you as a friend;
Sarwar: (Such blind ones) try to confuse what We have revealed to you so that they may falsely ascribe to Us something other than the true revelation and thus establish friendship with you.
Shakir: And surely they had purposed to turn you away from that which We have revealed to you, that you should forge against Us other than that, and then they would certainly have taken you for a friend
Pickthall: And they indeed strove hard to beguile thee (Muhammad) away from that wherewith We have inspired thee, that thou shouldst invent other than it against Us; and then would they have accepted thee as a friend.
Yusufali: And their purpose was to tempt thee away from that which We had revealed unto thee, to substitute in our name something quite different; (in that case), behold! they would certainly have made thee (their) friend!
وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا ﴿۷۴﴾
Qarib: and if We had not fortified you, you would have been very slightly inclining towards them;
Sarwar: Had We not strengthened your faith you might have relied on them some how.
Shakir: And had it not been that We had already established you, you would certainly have been near to incline to them a little;
Pickthall: And if We had not made thee wholly firm thou mightest almost have inclined unto them a little.
Yusufali: And had We not given thee strength, thou wouldst nearly have inclined to them a little.
إِذًا لَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًا ﴿۷۵﴾
Qarib: then We would have let you taste the double of life and death; and you would have found none to help you against Us.
Sarwar: Had you done so, We would certainly have made you face double punishment in this life and after your death and you would have found none to help you.
Shakir: In that case We would certainly have made you to taste a double (punishment) in this life and a double (punishment) after death, then you would not have found any helper against Us
Pickthall: Then had we made thee taste a double (punishment) of living and a double (punishment) of dying, then hadst thou found no helper against Us.
Yusufali: In that case We should have made thee taste an equal portion (of punishment) in this life, and an equal portion in death: and moreover thou wouldst have found none to help thee against Us!
وَإِنْ كَادُوا لَيَسْتَفِزُّونَكَ مِنَ الْأَرْضِ لِيُخْرِجُوكَ مِنْهَا وَإِذًا لَا يَلْبَثُونَ خِلَافَكَ إِلَّا قَلِيلًا ﴿۷۶﴾
Qarib: They very nearly provoked you to drive you out of the land, but they would have only lingered for a little while after you.
Sarwar: They try to annoy you so that they can expel you from the land. Had they been successful, no one would have been left behind except a few.
Shakir: And surely they purposed to unsettle you from the land that they might expel you from it, and in that case they will not tarry behind you but a little
Pickthall: And they indeed wished to scare thee from the land that they might drive thee forth from thence, and then they would have stayed (there) but a little after thee.
Yusufali: Their purpose was to scare thee off the land, in order to expel thee; but in that case they would not have stayed (therein) after thee, except for a little while.
سُنَّةَ مَنْ قَدْ أَرْسَلْنَا قَبْلَكَ مِنْ رُسُلِنَا وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا ﴿۷۷﴾
Qarib: Such was Our way with those whom We sent before you. You shall find no change in Our way.
Sarwar: This was Our tradition with Our Messengers who lived before you, and you will find no change in Our tradition.
Shakir: (This is Our) course with regard to those of Our messengers whom We sent before you, and you shall not find a change in Our course
Pickthall: (Such was Our) method in the case of those whom We sent before thee (to mankind), and thou wilt not find for Our method aught of power to change.
Yusufali: (This was Our) way with the messengers We sent before thee: thou wilt find no change in Our ways.
أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا ﴿۷۸﴾
Qarib: Establish the prayer at the decline of the sun till the darkening of the night and the Koran recital at dawn. Surely, the Koran recital at dawn is witnessed.
Sarwar: Say your prayer when the sun declines until the darkness of night and also at dawn. Dawn is certainly witnessed (by the angels of the night and day).
Shakir: Keep up prayer from the declining of the sun till the darkness of the night and the morning recitation; surely the morning recitation is witnessed
Pickthall: Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur'an at dawn. Lo! (the recital of) the Qur'an at dawn is ever witnessed.
Yusufali: Establish regular prayers - at the sun's decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony.
وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا ﴿۷۹﴾
Qarib: As for the night there is a voluntary deed for you to keep vigil in part it. Perhaps your Lord will raise you to a praiseworthy station.
Sarwar: Say your special (tahajjud) prayer during some part of the night as an additional (obligatory) prayer for you alone so that perhaps your Lord will raise you to a highly praiseworthy position.
Shakir: And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory
Pickthall: And some part of the night awake for it, a largess for thee. It may be that thy Lord will raise thee to a praised estate.
Yusufali: And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee: soon will thy Lord raise thee to a Station of Praise and Glory!
وَقُلْ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَلْ لِي مِنْ لَدُنْكَ سُلْطَانًا نَصِيرًا ﴿۸۰﴾
Qarib: Say: 'Lord, grant me an entrance of sincerity and an exit of sincerity, and give me from Yours a victorious power. '
Sarwar: (Muhammad), say, "Lord, make me enter through a path that will lead to the Truth and come out of an exit that will take me to the Truth. Give me helpful authority.
Shakir: And say: My Lord! make me to enter a goodly entering, and cause me to go forth a goodly going forth, and grant me from near Thee power to assist (me)
Pickthall: And say: My Lord! Cause me to come in with a firm incoming and to go out with a firm outgoing. And give me from Thy presence a sustaining Power.
Yusufali: Say: "O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me)."
وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا ﴿۸۱﴾
Qarib: Say: 'Truth has come and falsehood has vanished. Indeed, falsehood will certainly vanish. '
Sarwar: Say, 'Truth has come and falsehood has been banished; it is doomed to banishment.'"
Shakir: And say: The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing)
Pickthall: And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.
Yusufali: And say: "Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish."
وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا ﴿۸۲﴾
Qarib: We sent down of the Koran that which is a healing and a mercy to believers, but to the harmdoers it does not increase them, except in loss.
Sarwar: We reveal the Quran which is a cure and mercy for the believers but does nothing for the unjust except to lead them to perdition.
Shakir: And We reveal of the Quran that which is a healing and a mercy to the believers, and it adds only to the perdition of the unjust
Pickthall: And We reveal of the Qur'an that which is a healing and a mercy for believers though it increase the evil-doers in naught save ruin.
Yusufali: We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.
وَإِذَا أَنْعَمْنَا عَلَى الْإِنْسَانِ أَعْرَضَ وَنَأَى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَئُوسًا ﴿۸۳﴾
Qarib: Yet when We bestow favors upon mankind he turns his back and withdraws to one side. But when evil befalls him, he despairs.
Sarwar: When We do favors to the human being, he disregards it and turns away from it. When evil afflicts him, he becomes despairing.
Shakir: And when We bestow favor on man, he turns aside and behaves proudly, and when evil afflicts him, he is despairing
Pickthall: And when We make life pleasant unto man, he turneth away and is averse; and when ill toucheth him he is in despair.
Yusufali: Yet when We bestow Our favours on man, he turns away and becomes remote on his side (instead of coming to Us), and when evil seizes him he gives himself up to despair!
قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلًا ﴿۸۴﴾
Qarib: Say: 'Each human works in his own manner. But your Lord knows very well who is best guided on the way. '
Sarwar: Say, "Everyone does as he wants. Your Lord knows best who has the right guidance."
Shakir: Say: Every one acts according to his manner; but your Lord best knows who is best guided in the path
Pickthall: Say: Each one doth according to his rule of conduct, and thy Lord is Best Aware of him whose way is right.
Yusufali: Say: "Everyone acts according to his own disposition: But your Lord knows best who it is that is best guided on the Way."
وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا ﴿۸۵﴾
Qarib: They question you about the spirit. Say: 'The spirit is from the command of my Lord. Except for a little knowledge you have been given nothing. '
Sarwar: They ask you about the Spirit. Say, "The Spirit comes by the command of my Lord. You have been given very little knowledge.
Shakir: And they ask you about the soul. Say: The soul is one of the commands of my Lord, and you are not given aught of knowledge but a little
Pickthall: They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.
Yusufali: They ask thee concerning the Spirit (of inspiration). Say: "The Spirit (cometh) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)"
وَلَئِنْ شِئْنَا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنَا إِلَيْكَ ثُمَّ لَا تَجِدُ لَكَ بِهِ عَلَيْنَا وَكِيلًا ﴿۸۶﴾
Qarib: If We pleased We could take away that which We have revealed to you then you should find none to guard you against Us,
Sarwar: Had We wanted, We could have removed the Spirit through whom We sent you revelation. Then you would not have found anyone to intercede with Us for you
Shakir: And if We please, We should certainly take away that which We have revealed to you, then you would not find for it any protector against Us
Pickthall: And if We willed We could withdraw that which We have revealed unto thee, then wouldst thou find no guardian for thee against Us in respect thereof.
Yusufali: If it were Our Will, We could take away that which We have sent thee by inspiration:then wouldst thou find none to plead thy affair in that matter as against Us,-
إِلَّا رَحْمَةً مِنْ رَبِّكَ إِنَّ فَضْلَهُ كَانَ عَلَيْكَ كَبِيرًا ﴿۸۷﴾
Qarib: except for Mercy from your Lord; for His favor to you is great indeed.
Sarwar: except by the mercy of your Lord. He has certainly bestowed great favors on you.
Shakir: But on account of mercy from your Lord-- surely His grace to you is abundant
Pickthall: (It is naught) save mercy from thy Lord. Lo! His kindness unto thee was ever great.
Yusufali: Except for Mercy from thy Lord: for his bounty is to thee (indeed) great.
قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَى أَنْ يَأْتُوا بِمِثْلِ هَذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا ﴿۸۸﴾
Qarib: Say: 'If mankind and jinn combined together to produce the like of this Koran, they would never be able to produce one like it, not even if they were to help one another. '
Sarwar: Say, "If all human beings and jinn were to come together to bring the equivalent of this Quran, they could not do so, even if they all were to help each other.
Shakir: Say: If men and jinn should combine together to bring the like of this Quran, they could not bring the like of it, though some of them were aiders of others
Pickthall: Say: Verily, though mankind and the jinn should assemble to produce the like of this Qur'an, they could not produce the like thereof though they were helpers one of another.
Yusufali: Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support.
وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ فَأَبَى أَكْثَرُ النَّاسِ إِلَّا كُفُورًا ﴿۸۹﴾
Qarib: Indeed, We have set forth for mankind in this Koran every kind of parable, yet most people refuse all except disbelief.
Sarwar: We have mentioned in this Quran all kinds of examples for the human being, but most human beings turn away in disbelief.
Shakir: And certainly We have explained for men in this Quran every kind of similitude, but most men do not consent to aught but denying
Pickthall: And verily We have displayed for mankind in this Qur'an all kind of similitudes, but most of mankind refuse aught save disbelief.
Yusufali: And We have explained to man, in this Qur'an, every kind of similitude: yet the greater part of men refuse (to receive it) except with ingratitude!
وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا ﴿۹۰﴾
Qarib: They say: 'We will not believe in you until you make a spring gush from the earth for us,
Sarwar: They have said, "We shall never believe you until you cause a spring to gush forth from the earth,
Shakir: And they say: We will by no means believe in you until you cause a fountain to gush forth from the earth for us
Pickthall: And they say: We will not put faith in thee till thou cause a spring to gush forth from the earth for us;
Yusufali: They say: "We shall not believe in thee, until thou cause a spring to gush forth for us from the earth,
أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا ﴿۹۱﴾
Qarib: or, until you own a garden of palms and vines and cause rivers to gush forth with abundant water in them;
Sarwar: or you (show) us that you have your own garden of palm trees and vines with flowing streams therein,
Shakir: Or you should have a garden of palms and grapes in the midst of which you should cause rivers to flow forth, gushing out
Pickthall: Or thou have a garden of date-palms and grapes, and cause rivers to gush forth therein abundantly;
Yusufali: "Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water;
أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا ﴿۹۲﴾
Qarib: or, until you cause the sky to fall upon us in pieces, as you have claimed, or, as a surety bring Allah with the angels in front;
Sarwar: or cause the sky to fall into pieces on us - as you believe you can - or bring God and the angels face to face with us,
Shakir: Or you should cause the heaven to come down upon us in pieces as you think, or bring Allah and the angels face to face (with us)
Pickthall: Or thou cause the heaven to fall upon us piecemeal, as thou hast pretended, or bring Allah and the angels as a warrant;
Yusufali: "Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring Allah and the angels before (us) face to face:
أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ أَوْ تَرْقَى فِي السَّمَاءِ وَلَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَقْرَؤُهُ قُلْ سُبْحَانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَرًا رَسُولًا ﴿۹۳﴾
Qarib: or, until you possess an ornate house of gold, or ascend into the heavens; and we will not believe in your ascension until you have brought down for us a book which we can read. ' Say: 'Exaltations to my Lord! Am I anything except a human Messenger? '
Sarwar: or (show us) that you have a well adorned house of your own, or climb into the sky. We shall never believe that you have climbed into the sky until you bring us a book that we can read." Say, "All glory belongs to my Lord. Am I more than a mortal Messenger?"
Shakir: Or you should have a house of gold, or you should ascend into heaven, and we will not believe in your ascending until you bring down to us a book which we may read. Say: Glory be to my Lord; am I aught but a mortal messenger?
Pickthall: Or thou have a house of gold; or thou ascend up into heaven, and even then we will put no faith in thine ascension till thou bring down for us a book that we can read. Say (O Muhammad): My Lord be Glorified! Am I aught save a mortal messenger?
Yusufali: "Or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we could read." Say: "Glory to my Lord! Am I aught but a man,- a messenger?"
وَمَا مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَى إِلَّا أَنْ قَالُوا أَبَعَثَ اللَّهُ بَشَرًا رَسُولًا ﴿۹۴﴾
Qarib: Nothing prevented people from believing when guidance came to them but (the excuse): 'Has Allah sent a human as a Messenger? '
Sarwar: What keeps people from belief that guidance has come to them, but they question, "Why has God sent a mortal Messenger?"
Shakir: And nothing prevented people from believing when the guidance came to them except that they said: What! has Allah raised up a mortal to be a messenger?
Pickthall: And naught prevented mankind from believing when the guidance came unto them save that they said: Hath Allah sent a mortal as (His) messenger?
Yusufali: What kept men back from belief when Guidance came to them, was nothing but this: they said, "Has Allah sent a man (like us) to be (His) Messenger?"
قُلْ لَوْ كَانَ فِي الْأَرْضِ مَلَائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِمْ مِنَ السَّمَاءِ مَلَكًا رَسُولًا ﴿۹۵﴾
Qarib: Say: 'Had there been angels walking at peace in the earth, We would have sent down an angel from heaven to them as a Messenger. '
Sarwar: (Muhammad), say, "Had the earth been inhabited by angels who would walk serenely therein, only then would We have sent to them angelic Messengers".
Shakir: Say: Had there been in the earth angels walking about as settlers, We would certainly have sent down to them from the heaven an angel as a messenger
Pickthall: Say: If there were in the earth angels walking secure, We had sent down for them from heaven an angel as messenger.
Yusufali: Say, "If there were settled, on earth, angels walking about in peace and quiet, We should certainly have sent them down from the heavens an angel for a messenger."
قُلْ كَفَى بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا ﴿۹۶﴾
Qarib: Say: 'Allah is sufficient as a witness between me and you. He knows and observes His worshipers. '
Sarwar: Say, "God is a sufficient Witness between me and you. He certainly sees and knows all about His servants.
Shakir: Say: Allah suffices as a witness between me and you; surely He is Aware of His servants, Seeing
Pickthall: Say: Allah sufficeth for a witness between me and you. Lo! He is Knower, Seer of His slaves.
Yusufali: Say: "Enough is Allah for a witness between me and you: for He is well acquainted with His servants, and He sees (all things).
وَمَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُمْ أَوْلِيَاءَ مِنْ دُونِهِ وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا ﴿۹۷﴾
Qarib: Those whom Allah guides are rightly guided; but for those whom He leads astray you shall find no guardian, other than Him. On the Day of Resurrection We shall gather all of them upon their faces, blind, dumb, deaf. Gehenna shall be their refuge, whenever it dwindles, We will increase the Blaze for them.
Sarwar: Whomever God has guided has the proper guidance. You will never find any guardian besides God for the one whom He has caused to go astray. On the Day of Judgment, We will gather them lying on their faces, blind, dumb and deaf. Hell will be their dwelling. As hell fire abates, We will increase its blazing force.
Shakir: And whomsoever Allah guides, he is the follower of the right way, and whomsoever He causes to err, you shall not find for him guardians besides Him; and We will gather them together on the day of resurrection on their faces, blind and dumb and deaf; their abode is hell; whenever it becomes allayed We will add to their burning
Pickthall: And he whom Allah guideth, he is led aright; while, as for him whom He sendeth astray, for them thou wilt find no protecting friends beside Him, and We shall assemble them on the Day of Resurrection on their faces, blind, dumb and deaf; their habitation will be hell; whenever it abateth, We increase the flame for them.
Yusufali: It is he whom Allah guides, that is on true Guidance; but he whom He leaves astray - for such wilt thou find no protector besides Him. On the Day of Judgment We shall gather, them together, prone on their faces, blind, dumb, and deaf: their abode will be Hell: every time it shows abatement, We shall increase from them the fierceness of the Fire.
ذَلِكَ جَزَاؤُهُمْ بِأَنَّهُمْ كَفَرُوا بِآيَاتِنَا وَقَالُوا أَإِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا ﴿۹۸﴾
Qarib: That will be their recompense because they disbelieved Our verses and said: 'When we are turned to bones and broken bits, shall we really be raised up once more as a new creation? '
Sarwar: This will be the recompense for their disbelief of Our revelations and for their saying, "Shall we be brought to life again after becoming bones and dust?"
Shakir: This is their retribution because they disbelieved in Our communications and said What! when we shall have become bones and decayed particles, shall we then indeed be raised up into a new creation?
Pickthall: That is their reward because they disbelieved Our revelations and said: When we are bones and fragments shall we, forsooth, be raised up as a new creation?
Yusufali: That is their recompense, because they rejected Our signs, and said, "When we are reduced to bones and broken dust, should we really be raised up (to be) a new Creation?"
أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ قَادِرٌ عَلَى أَنْ يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًا لَا رَيْبَ فِيهِ فَأَبَى الظَّالِمُونَ إِلَّا كُفُورًا ﴿۹۹﴾
Qarib: Have they not seen that Allah, who has created the heavens and the earth, has power to create their like? There is no doubt that He has appointed for them a term, yet the unbelievers refuse all but disbelief.
Sarwar: Do they not realize that God, who has created the heavens and the earth, has the power to create their like? He has given them life for an appointed time of which there is no doubt. The unjust turn away in disbelief (from Our revelation).
Shakir: Do they not consider that Allah, Who created the heavens and the earth, is able to create their like, and He has appointed for them a doom about which there is no doubt? But the unjust do not consent to aught but denying
Pickthall: Have they not seen that Allah Who created the heavens and the earth is Able to create the like of them, and hath appointed for them an end whereof there is no doubt? But the wrong-doers refuse aught save disbelief.
Yusufali: See they not that Allah, Who created the heavens and the earth, has power to create the like of them (anew)? Only He has decreed a term appointed, of which there is no doubt. But the unjust refuse (to receive it) except with ingratitude.
قُلْ لَوْ أَنْتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي إِذًا لَأَمْسَكْتُمْ خَشْيَةَ الْإِنْفَاقِ وَكَانَ الْإِنْسَانُ قَتُورًا ﴿۱۰۰﴾
Qarib: Say: 'If you possessed the treasuries of my Lord's Mercy, you would hold them back for fear of spending and mankind is ever grudging!
Sarwar: Say, "Had you owned the treasures of the Mercy of my Lord, you would have locked them up for fear of spending them. The human being has always been stingy.
Shakir: Say: If you control the treasures of the mercy of my Lord, then you would withhold (them) from fear of spending, and man is niggardly
Pickthall: Say (unto them): If ye possessed the treasures of the mercy of my Lord, ye would surely hold them back for fear of spending, for man was ever grudging.
Yusufali: Say: "If ye had control of the Treasures of the Mercy of my Lord, behold, ye would keep them back, for fear of spending them: for man is (every) niggardly!"
وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَا مُوسَى مَسْحُورًا ﴿۱۰۱﴾
Qarib: To Moses We gave nine clear signs. Ask the Children of Israel about how he came to them. When Pharaoh said to him: 'Moses, I think you are bewitched.'
Sarwar: To Moses We gave nine illustrious miracles. Ask the Israelites; Moses came to them. The Pharaoh said to him,"Moses, I believe that you are bewitched".
Shakir: And certainly We gave Musa nine clear signs; so ask the children of Israel. When he came to them, Firon said to him: Most surely I deem you, O Musa, to be a man deprived of reason
Pickthall: And verily We gave unto Moses nine tokens, clear proofs (of Allah's Sovereignty). Do but ask the Children of Israel how he came unto them, then Pharaoh said unto him: Lo! I deem thee one bewitched, O Moses.
Yusufali: To Moses We did give Nine Clear Signs: As the Children of Israel: when he came to them, Pharaoh said to him: "O Moses! I consider thee, indeed, to have been worked upon by sorcery!
قَالَ لَقَدْ عَلِمْتَ مَا أَنْزَلَ هَؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَا فِرْعَوْنُ مَثْبُورًا ﴿۱۰۲﴾
Qarib: 'You know, ' he replied, 'that none except the Lord of the heavens and the earth has sent down these as clear proofs. Pharaoh, I believe you are destroyed.'
Sarwar: He replied, "Certainly you have come to know that these have been sent by the Lord of the heavens and the earth as lessons to people. Pharaoh, I believe that you are doomed to perdition.
Shakir: He said: Truly you know that none but the Lord of the heavens and the earth has sent down these as clear proof and most surely I believe you, O Firon, to be given over to perdition
Pickthall: He said: In truth thou knowest that none sent down these (portents) save the Lord of the heavens and the earth as proofs, and lo! (for my part) I deem thee lost, O Pharaoh.
Yusufali: Moses said, "Thou knowest well that these things have been sent down by none but the Lord of the heavens and the earth as eye-opening evidence: and I consider thee indeed, O Pharaoh, to be one doomed to destruction!"
فَأَرَادَ أَنْ يَسْتَفِزَّهُمْ مِنَ الْأَرْضِ فَأَغْرَقْنَاهُ وَمَنْ مَعَهُ جَمِيعًا ﴿۱۰۳﴾
Qarib: Pharaoh sought to provoke them so that they would leave the land, but We drowned him, together with all who were with him.
Sarwar: The Pharaoh wanted to expel the Israelites from the land so We drowned him and all who were with him.
Shakir: So he desired to destroy them out of the earth, but We drowned him and those with him all together;
Pickthall: And he wished to scare them from the land, but We drowned him and those with him, all together.
Yusufali: So he resolved to remove them from the face of the earth: but We did drown him and all who were with him.
وَقُلْنَا مِنْ بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا ﴿۱۰۴﴾
Qarib: And thereafter We said to the Children of Israel: 'Dwell in the land. When the promise of the Everlasting Life comes We shall bring you all together. '
Sarwar: We told the Israelites after this to settle in the land until Our second promise will come true. We would then gather them all together (on the Day of Judgment).
Shakir: And We said to the Israelites after him: Dwell in the land: and when the promise of the next life shall come to pass, we will bring you both together in judgment
Pickthall: And We said unto the Children of Israel after him: Dwell in the land; but when the promise of the Hereafter cometh to pass We shall bring you as a crowd gathered out of various nations.
Yusufali: And We said thereafter to the Children of Israel, "Dwell securely in the land (of promise)": but when the second of the warnings came to pass, We gathered you together in a mingled crowd.
وَبِالْحَقِّ أَنْزَلْنَاهُ وَبِالْحَقِّ نَزَلَ وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا ﴿۱۰۵﴾
Qarib: We have sent it down with the truth, and with the truth it has come down. We have not sent you except a bearer of glad tidings and a warner,
Sarwar: We sent it (the Quran) in all Truth and in all Truth it came. (Muhammad), We have sent you for no other reason than to be a bearer of glad news and a warner.
Shakir: And with truth have We revealed it, and with truth did it come; and We have not sent you but as the giver of good news and as a warner
Pickthall: With truth have We sent it down, and with truth hath it descended. And We have sent thee as naught else save a bearer of good tidings and a warner.
Yusufali: We sent down the (Qur'an) in Truth, and in Truth has it descended: and We sent thee but to give Glad Tidings and to warn (sinners).
وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ وَنَزَّلْنَاهُ تَنْزِيلًا ﴿۱۰۶﴾
Qarib: and We have divided the Koran for you to recite at intervals to mankind and We have sent it down successively.
Sarwar: We have divided the Quran into many segments so that you would read them to the people in gradual steps as We reveal them to you from time to time.
Shakir: And it is a Quran which We have revealed in portions so that you may read it to the people by slow degrees, and We have revealed it, revealing in portions
Pickthall: And (it is) a Qur'an that We have divided, that thou mayst recite it unto mankind at intervals, and We have revealed it by (successive) revelation.
Yusufali: (It is) a Qur'an which We have divided (into parts from time to time), in order that thou mightest recite it to men at intervals: We have revealed it by stages.
قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا ﴿۱۰۷﴾
Qarib: Say: 'Believe in it, or do not believe. When it is recited to those to whom knowledge was given before they fall prostrate upon their faces
Sarwar: Say, "It does not matter whether you believe in it or not, for when it is read to those who had received the knowledge (heavenly Books) that were sent before, they bow down and prostrate themselves before the Lord.
Shakir: Say: Believe in it or believe not; surely those who are given the knowledge before it fall down on their faces, making obeisance when it is recited to them
Pickthall: Say: Believe therein or believe not, lo! those who were given knowledge before it, when it is read unto them, fall down prostrate on their faces, adoring,
Yusufali: Say: "Whether ye believe in it or not, it is true that those who were given knowledge beforehand, when it is recited to them, fall down on their faces in humble prostration,
وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا ﴿۱۰۸﴾
Qarib: and say, "Exaltations be to our Lord! The promise of our Lord is done." '
Sarwar: They say, "Our Lord is too Glorious to disregard His promise".
Shakir: And they say: Glory be to our Lord! most surely the promise of our Lord was to be fulfilled
Pickthall: Saying: Glory to our Lord! Verily the promise of our Lord must be fulfilled.
Yusufali: "And they say: 'Glory to our Lord! Truly has the promise of our Lord been fulfilled!'"
وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا ﴿۱۰۹﴾
Qarib: They fall down upon their chin, weeping and it increases them in humility.
Sarwar: They bow down in prostration and weep and it makes them more humble (before the Lord).
Shakir: And they fall down on their faces weeping, and it adds to their humility
Pickthall: They fall down on their faces, weeping, and it increaseth humility in them.
Yusufali: They fall down on their faces in tears, and it increases their (earnest) humility.
قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ أَيًّا مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَى وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا ﴿۱۱۰﴾
Qarib: Say: 'Call upon Allah, or call upon the Merciful; whichever (Name) you call upon, to Him belong the Most Beautiful Names. ' Pray neither loudly nor to quietly, rather, seek a middle course between them.
Sarwar: (Muhammad), tell them, "It is all the same whether you call Him God or the Beneficent. All the good names belong to Him." (Muhammad), do not be too loud or slow in your prayer. Choose a moderate way of praying.
Shakir: Say: Call upon Allah or call upon, the Beneficent Allah; whichever you call upon, He has the best names; and do not utter your prayer with a very raised voice nor be silent with regard to it, and seek a way between these
Pickthall: Say (unto mankind): Cry unto Allah, or cry unto the Beneficent, unto whichsoever ye cry (it is the same). His are the most beautiful names. And thou (Muhammad), be not loud-voiced in thy worship nor yet silent therein, but follow a way between.
Yusufali: Say: "Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names. Neither speak thy Prayer aloud, nor speak it in a low tone, but seek a middle course between."
وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيرًا ﴿۱۱۱﴾
Qarib: Say: 'Praise be to Allah who has not taken a son; who has no associate in the Kingdom; nor out of humility any guardian. ' And exalt Him repeatedly with exaltations.
Sarwar: Say, "It is only God who deserves all praise. He has not begotten a son and has no partner in His Kingdom. He does not need any guardian to help Him in His need. Proclaim His greatness.
Shakir: And say: (All) praise is due to Allah, Who has not taken a son and Who has not a partner in the kingdom, and Who has not a helper to save Him from disgrace; and proclaim His greatness magnifying (Him)
Pickthall: And say: Praise be to Allah, Who hath not taken unto Himself a son, and Who hath no partner in the Sovereignty, nor hath He any protecting friend through dependence. And magnify Him with all magnificence.
Yusufali: Say: "Praise be to Allah, who begets no son, and has no partner in (His) dominion: Nor (needs) He any to protect Him from humiliation: yea, magnify Him for His greatness and glory!"