به نام خداوند رحمتگر مهربان

Qarib: This is a chapter which We have sent down and appointed; and in it We have sent down clear verses in order that you will remember.
Sarwar: This is a chapter which We have revealed to you and made obligatory for you to follow its guidance. We have revealed clear verses in it so that perhaps you may take heed.
Shakir: (This is) a chapter which We have revealed and made obligatory and in which We have revealed clear communications that you may be mindful
Pickthall: (Here is) a surah which We have revealed and enjoined, and wherein We have revealed plain tokens, that haply ye may take heed.
Yusufali: A sura which We have sent down and which We have ordained in it have We sent down Clear Signs, in order that ye may receive admonition.

Qarib: You shall lash the fornicatress and the fornicator each with a hundred lashes. In the religion of Allah, let no tenderness for them seize you if you believe in Allah and the Last Day; and let their punishment be witnessed by a party of believers.
Sarwar: Flog the fornicatress and the fornicator with a hundred lashes each. Let there be no reluctance in enforcing the laws of God, if you have faith in God and the Day of Judgment. Let it take place in the presence of a group of believers.
Shakir: (As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred stripes, and let not pity for them detain you in the matter of obedience to Allah, if you believe in Allah and the last day, and let a party of believers witness their chastisement
Pickthall: The adulterer and the adulteress, scourge ye each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to Allah, if ye believe in Allah and the Last Day. And let a party of believers witness their punishment.
Yusufali: The woman and the man guilty of adultery or fornication,- flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment.

Qarib: The fornicator shall marry none but a fornicatress or an idolatress; and the fornicatress none shall marry her but a fornicator or an idolater; that is forbidden to the believers.
Sarwar: No one should marry a fornicator except a fornicatress or a pagan woman. No one should marry a fornicatress except a fornicator or a pagan man. Such (marriage) is unlawful to the believers.
Shakir: The fornicator shall not marry any but a fornicatress or idolatress, and (as for) the fornicatress, none shall marry her but a fornicator or an idolater; and it is forbidden to the believers
Pickthall: The adulterer shall not marry save an adulteress or an idolatress, and the adulteress none shall marry save an adulterer or an idolater. All that is forbidden unto believers.
Yusufali: Let no man guilty of adultery or fornication marry and but a woman similarly guilty, or an Unbeliever: nor let any but such a man or an Unbeliever marry such a woman: to the Believers such a thing is forbidden.

Qarib: Those who accuse chaste women, and cannot produce four witnesses, you shall lash them with eighty lashes. And never accept their testimony, for they are evildoers,
Sarwar: Those who accuse married women of committing adultery - but are not able to prove their accusation by producing four witness - must be flogged eighty lashes. Never accept their testimony thereafter because they are sinful,
Shakir: And those who accuse free women then do not bring four witnesses, flog them, (giving) eighty stripes, and do not admit any evidence from them ever; and these it is that are the transgressors,
Pickthall: And those who accuse honourable women but bring not four witnesses, scourge them (with) eighty stripes and never (afterward) accept their testimony - They indeed are evil-doers -
Yusufali: And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations),- flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors;-

Qarib: except those among them that afterwards repent and mend their ways. Allah is Forgiving, Merciful.
Sarwar: except that of those who afterwards repent and reform themselves; God is All-forgiving and All-merciful.
Shakir: Except those who repent after this and act aright, for surely Allah is Forgiving, Merciful
Pickthall: Save those who afterward repent and make amends. (For such) lo! Allah is Forgiving, Merciful.
Yusufali: Unless they repent thereafter and mend (their conduct); for Allah is Oft-Forgiving, Most Merciful.

Qarib: And those who accuse their wives and have no witnesses except themselves, let them testify by swearing by Allah four times that he is of the truthful,
Sarwar: Those who accuse their spouses of committing adultery but have no witness except themselves, should testify four times saying, "God is my witness that I am telling the truth".
Shakir: And (as for) those who accuse their wives and have no witnesses except themselves, the evidence of one of these (should be taken) four times, bearing Allah to witness that he is most surely of the truthful ones
Pickthall: As for those who accuse their wives but have no witnesses except themselves; let the testimony of one of them be four testimonies, (swearing) by Allah that he is of those who speak the truth;
Yusufali: And for those who launch a charge against their spouses, and have (in support) no evidence but their own,- their solitary evidence (can be received) if they bear witness four times (with an oath) by Allah that they are solemnly telling the truth;

Qarib: and the fifth time, that the curse of Allah shall be upon him, if he should be of the liars.
Sarwar: They should say on the fifth time, "Let God's curse be upon me if I am a liar".
Shakir: And the fifth (time) that the curse of Allah be on him if he is one of the liars
Pickthall: And yet a fifth, invoking the curse of Allah on him if he is of those who lie.
Yusufali: And the fifth (oath) (should be) that they solemnly invoke the curse of Allah on themselves if they tell a lie.

Qarib: But the punishment will be averted from her if she swears four times that he is of the liars,
Sarwar: The spouse will be acquitted of the punishment if she challenges his testimony by saying four times, "God is my witness that he is a liar".
Shakir: And it shall avert the chastisement from her if she testify four times, bearing Allah to witness that he is most surely one of the liars;
Pickthall: And it shall avert the punishment from her if she bear witness before Allah four times that the thing he saith is indeed false,
Yusufali: But it would avert the punishment from the wife, if she bears witness four times (with an oath) By Allah, that (her husband) is telling a lie;

Qarib: and on the fifth time the Wrath of Allah shall be upon her if he is of the truthful.
Sarwar: On the fifth time she should say, "Let the curse of God be upon me if what he says is true."
Shakir: And the fifth (time) that the wrath of Allah be on her if he is one of the truthful
Pickthall: And a fifth (time) that the wrath of Allah be upon her if he speaketh truth.
Yusufali: And the fifth (oath) should be that she solemnly invokes the wrath of Allah on herself if (her accuser) is telling the truth.

Qarib: If it were not for the bounty of Allah to you and His Mercy, and that Allah turns, and is the Wise,
Sarwar: Had it not been for God's favors and mercy upon you (your life would have been in chaos). God accepts repentance and He is All-wise.
Shakir: And were it not for Allah's grace upon you and His mercy-- and that Allah is Oft-returning (to mercy), Wise!
Pickthall: And had it not been for the grace of Allah and His mercy unto you, and that Allah is Clement, Wise, (ye had been undone).
Yusufali: If it were not for Allah's grace and mercy on you, and that Allah is Oft-Returning, full of Wisdom,- (Ye would be ruined indeed).

Qarib: those who came with the slander were a number of you. Do not regard it evil for you, rather it is good for you. Every person of them shall have the sin that he has earned charged to him. As for he who took upon himself the greater part there is a mightier punishment.
Sarwar: Those of you who have brought forward a false report (against Aisha) do not think that it will harm you. Rather it will be a benefit to you. Each one of you will face the result of his sin. The one among the group who was the chief instigator will face a great torment.
Shakir: Surely they who concocted the lie are a party from among you. Do not regard it an evil to you; nay, it is good for you. Every man of them shall have what he has earned of sin; and (as for) him who took upon himself the main part thereof, he shall have a grievous chastisement
Pickthall: Lo! they who spread the slander are a gang among you. Deem it not a bad thing for you; nay, it is good for you. Unto every man of them (will be paid) that which he hath earned of the sin; and as for him among them who had the greater share therein, his will be an awful doom.
Yusufali: Those who brought forward the lie are a body among yourselves: think it not to be an evil to you; On the contrary it is good for you: to every man among them (will come the punishment) of the sin that he earned, and to him who took on himself the lead among them, will be a penalty grievous.

Qarib: Had you heard it, and the believing men and women, thought good thoughts about one another said: 'This is a clear falsehood! '
Sarwar: Would that on your hearing this report, the believing men and woman among you had a favorable attitude towards it, and had said, "This report is clearly false".
Shakir: Why did not the believing men and the believing women, when you heard it, think well of their own people, and say: This is an evident falsehood?
Pickthall: Why did not the believers, men and women, when ye heard it, think good of their own own folk, and say: It is a manifest untruth?
Yusufali: Why did not the believers - men and women - when ye heard of the affair,- put the best construction on it in their own minds and say, "This (charge) is an obvious lie"?

Qarib: Why, did they not bring four witnesses against it? But since they did not bring the witnesses, before Allah they are the liars.
Sarwar: Would that they had brought four witness to testify to their report. Since they brought none, they are liars before God.
Shakir: Why did they not bring four witnesses of it? But as they have not brought witnesses they are liars before Allah
Pickthall: Why did they not produce four witnesses? Since they produce not witnesses, they verily are liars in the sight of Allah.
Yusufali: Why did they not bring four witnesses to prove it? When they have not brought the witnesses, such men, in the sight of Allah, (stand forth) themselves as liars!

Qarib: But for the bounty of Allah and His Mercy towards you in this life and in the Everlasting Life you would have been sternly punished for that which you were involved.
Sarwar: Were it not for the favors and mercy of God upon you, in this world and in the life to come, a great torment would strike you for your involvement in this false report.
Shakir: And were it not for Allah's grace upon you and His mercy in this world and the hereafter, a grievous chastisement would certainly have touched you on account of the discourse which you entered into
Pickthall: Had it not been for the grace of Allah and His mercy unto you in the world and the Hereafter an awful doom had overtaken you for that whereof ye murmured.
Yusufali: Were it not for the grace and mercy of Allah on you, in this world and the Hereafter, a grievous penalty would have seized you in that ye rushed glibly into this affair.

Qarib: You carried with your tongues and uttered with your mouths what you did not know. You have thought it a trifle, but before Allah it was a mighty thing.
Sarwar: Your tongues moved and your mouths spoke of something of which you had no knowledge. You thought it to be a trivial matter, while in the eyes of God it is blasphemy.
Shakir: When you received it with your tongues and spoke with your mouths what you had no knowledge of, and you deemed it an easy matter while with Allah it was grievous
Pickthall: When ye welcomed it with your tongues, and uttered with your mouths that whereof ye had no knowledge, ye counted it a trifle. In the sight of Allah it is very great.
Yusufali: Behold, ye received it on your tongues, and said out of your mouths things of which ye had no knowledge; and ye thought it to be a light matter, while it was most serious in the sight of Allah.

Qarib: When you heard it, why did you not say: 'It is not right for us to speak of this. Exaltations to You! This is a mighty slander! '
Sarwar: Would that on hearing this report, you had said, "We have nothing to say about it. God forbid! It is a serious accusation."
Shakir: And why did you not, when you heard it, say: It does not beseem us that we should talk of it; glory be to Thee! this is a great calumny?
Pickthall: Wherefor, when ye heard it, said ye not: It is not for us to speak of this. Glory be to Thee (O Allah)! This is awful calumny.
Yusufali: And why did ye not, when ye heard it, say? - "It is not right of us to speak of this: Glory to Allah! this is a most serious slander!"

Qarib: Allah exhorts you never again to repeat the like, if you are believers.
Sarwar: God advises you never to do such things again if you have any faith.
Shakir: Allah admonishes you that you should not return to the like of it ever again if you are believers
Pickthall: Allah admonisheth you that ye repeat not the like thereof ever, if ye are (in truth) believers.
Yusufali: Allah doth admonish you, that ye may never repeat such (conduct), if ye are (true) Believers.

Qarib: Allah makes plain to you His verses, and Allah is the Knower, the Wise.
Sarwar: God explains to you His revelations. He is All-knowing and All-wise.
Shakir: And Allah makes clear to you the communications; and Allah is Knowing, Wise
Pickthall: And He expoundeth unto you the revelations. Allah is Knower, Wise.
Yusufali: And Allah makes the Signs plain to you: for Allah is full of knowledge and wisdom.

Qarib: Those who love that indecency should be broadcast about those who believe theirs is a painful punishment in this world and in the Everlasting Life. Allah knows, and you do not know.
Sarwar: Those who like to publicize indecency among the believers will face painful torment in this world and in the life to come. God knows what you do not know.
Shakir: Surely (as for) those who love that scandal should circulate respecting those who believe, they shall have a grievous chastisement in this world and the hereafter; and Allah knows, while you do not know
Pickthall: Lo! those who love that slander should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter. Allah knoweth. Ye know not.
Yusufali: Those who love (to see) scandal published broadcast among the Believers, will have a grievous Penalty in this life and in the Hereafter: Allah knows, and ye know not.

Qarib: If it was not for the bounty of Allah to you and His Mercy, and Allah is the Gentle, the Most Merciful.
Sarwar: Were it not for the favor and mercy of God upon you (you would have faced painful punishment in this world and the life to come). God is Compassionate and Merciful.
Shakir: And were it not for Allah's grace on you and His mercy, and that Allah is Compassionate, Merciful
Pickthall: Had it not been for the grace of Allah and His mercy unto you, and that Allah is Clement, Merciful, (ye had been undone).
Yusufali: Were it not for the grace and mercy of Allah on you, and that Allah is full of kindness and mercy, (ye would be ruined indeed).

Qarib: Believers, do not follow in the steps of satan, for those who follow the steps of satan, he bids to indecency and dishonor. But for the bounty of Allah to you, and His Mercy no one of you would ever have been purified; but Allah purifies whom He will; Allah is the Hearer, the Knower.
Sarwar: Believers, do not follow the footsteps of satan; whoever does so will be made by satan to commit indecency and sin. Were it not for the favor and mercy of God, none of you would ever have been purified. God purifies whomever He wants. God is All-hearing and All-knowing.
Shakir: O you who believe! do not follow the footsteps of the Shaitan, and whoever follows the footsteps of the Shaitan, then surely he bids the doing of indecency and evil; and were it not for Allah's grace upon you and His mercy, not one of you would have ever been pure, but Allah purifies whom He pleases; and Allah is Hearing, Knowing
Pickthall: O ye who believe! Follow not the footsteps of the devil. Unto whomsoever followeth the footsteps of the devil, lo! he commandeth filthiness and wrong. Had it not been for the grace of Allah and His mercy unto you, not one of you would ever have grown pure. But Allah causeth whom He will to grow. And Allah is Hearer, Knower.
Yusufali: O ye who believe! follow not Satan's footsteps: if any will follow the footsteps of Satan, he will (but) command what is shameful and wrong: and were it not for the grace and mercy of Allah on you, not one of you would ever have been pure: but Allah doth purify whom He pleases: and Allah is One Who hears and knows (all things).

Qarib: Do not let those of you who possess bounty and plenty swear not to give kinsmen, and the poor, and those who emigrate in the way of Allah. Let them pardon and forgive. Do you not yearn that Allah forgives you? And Allah is the Forgiver, the Most Merciful.
Sarwar: The well-to-do and the rich among you should not fail to give to relatives, the destitute, and Emigrants for the cause of God. Be considerate and forgiving. Do you not want God to forgive you? God is All-forgiving and All-merciful.
Shakir: And let not those of you who possess grace and abundance swear against giving to the near of kin and the poor and those who have fled in Allah's way, and they should pardon and turn away. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful
Pickthall: And let not those who possess dignity and ease among you swear not to give to the near of kin and to the needy, and to fugitives for the cause of Allah. Let them forgive and show indulgence. Yearn ye not that Allah may forgive you? Allah is Forgiving, Merciful.
Yusufali: Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want, and those who have left their homes in Allah's cause: let them forgive and overlook, do you not wish that Allah should forgive you? For Allah is Oft-Forgiving, Most Merciful.

Qarib: Surely, those who defame chaste, unsuspecting, believing women, shall be cursed in this world and in the Everlasting Life, and for them there is a mighty punishment.
Sarwar: Those who slander the unaware but chaste and believing women (of committing unlawful carnal relations) are condemned in this life and in the life hereafter. They will suffer a great punishment
Shakir: Surely those who accuse chaste believing women, unaware (of the evil), are cursed in this world and the hereafter, and they shall have a grievous chastisement
Pickthall: Lo! as for those who traduce virtuous, believing women (who are) careless, cursed are they in the world and the Hereafter. Theirs will be an awful doom
Yusufali: Those who slander chaste women, indiscreet but believing, are cursed in this life and in the Hereafter: for them is a grievous Penalty,-

Qarib: On the Day when their tongues, hands and feet shall testify against them concerning what they were doing.
Sarwar: on the day when their tongues, hands, and feet will testify to what they had done.
Shakir: On the day when their tongues and their hands and their feet shall bear witness against them as to what they did
Pickthall: On the day when their tongues and their hands and their feet testify against them as to what they used to do,
Yusufali: On the Day when their tongues, their hands, and their feet will bear witness against them as to their actions.

Qarib: Upon that Day Allah will pay them their due in full, and they will know that Allah is the clear truth.
Sarwar: On that day God will give them due recompense and they will know that God is the Supreme Judge.
Shakir: On that day Allah will pay back to them in full their just reward, and they shall know that Allah is the evident Truth
Pickthall: On that day Allah will pay them their just due, and they will know that Allah, He is the Manifest Truth.
Yusufali: On that Day Allah will pay them back (all) their just dues, and they will realise that Allah is the (very) Truth, that makes all things manifest.

Qarib: Evil women for evil men, and evil men for evil women; good women for good men, and good men for good women these are clear of what has been said; for them is forgiveness, and a generous provision.
Sarwar: Indecent woman are for indecent men and indecent men are for indecent woman. Decent women are for decent men and decent men are for decent women. The decent people are innocent of what people allege. They will receive mercy and honorable sustenance.
Shakir: Bad women .are for bad men and bad men are for bad women. Good women are for good men and good men are for good women
Pickthall: Vile women are for vile men, and vile men for vile women. Good women are for good men, and good men for good women; such are innocent of that which people say: For them is pardon and a bountiful provision.
Yusufali: Women impure are for men impure, and men impure for women impure and women of purity are for men of purity, and men of purity are for women of purity: these are not affected by what people say: for them there is forgiveness, and a provision honourable.

Qarib: Believers, do not enter houses other than your houses until you first ask permission and greet with peace the people thereof; that is better for you in order that you remember.
Sarwar: Believers, do not enter other's houses until you have asked permission and have greeted the people therein. This is best for you so that perhaps you may remember (God's guidance).
Shakir: O you who believe! Do not enter houses other than your own houses until you have asked permission and saluted their inmates; this is better for you, that you may be mindful
Pickthall: O ye who believe! Enter not houses other than your own without first announcing your presence and invoking peace upon the folk thereof. That is better for you, that ye may be heedful.
Yusufali: O ye who believe! enter not houses other than your own, until ye have asked permission and saluted those in them: that is best for you, in order that ye may heed (what is seemly).

Qarib: And if you do not find anyone there, do not enter it until permission is given to you. And if you are told 'Return', so return, that is purer for you; and Allah knows the things you do.
Sarwar: If you do not find anyone therein, do not enter until you are given permission. If you are told to go away, do so; this is more decent of you. God knows all that you do.
Shakir: But if you do not find any one therein, then do not enter them until permission is given to you; and if it is said to you: Go back, then go back; this is purer for you; and Allah is Cognizant of what you do
Pickthall: And if ye find no-one therein, still enter not until permission hath been given. And if it be said unto you: Go away again, then go away, for it is purer for you. Allah knoweth what ye do.
Yusufali: If ye find no one in the house, enter not until permission is given to you: if ye are asked to go back, go back: that makes for greater purity for yourselves: and Allah knows well all that ye do.

Qarib: There is no fault in you that you enter uninhabited houses wherein there is benefit for you. Allah knows what you reveal and what you hide.
Sarwar: There is no harm for you to enter uninhabited houses where you have some goods. God knows whatever you reveal or hide.
Shakir: It is no sin in you that you enter uninhabited houses wherein you have your necessaries; and Allah knows what you do openly and what you hide
Pickthall: (It is) no sin for you to enter uninhabited houses wherein is comfort for you. Allah knoweth what ye proclaim and what ye hide.
Yusufali: It is no fault on your part to enter houses not used for living in, which serve some (other) use for you: And Allah has knowledge of what ye reveal and what ye conceal.

Qarib: Say to the believers they should lower their gaze and guard their private parts that is purer for them. Allah is Aware of the things they do.
Sarwar: (Muhammad), tell the believing men to cast down their eyes and guard their carnal desires; this will make them more pure. God is certainly aware of what they do.
Shakir: Say to the believing men that they cast down their looks and guard their private parts; that is purer for them; surely Allah is Aware of what they do
Pickthall: Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is aware of what they do.
Yusufali: Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do.

Qarib: And say to the believing women, that they lower their gaze cast down their eyes and guard their chastity, and do not reveal their adornment except that which is outward (face and hands); and let them draw their veils over their neck, and not reveal their adornment except to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or what their right hands own, or such male attendants having no sexual desire, or children who have not yet attained knowledge of women's private parts; nor let them stamp their feet, so that their hidden ornament is known. And, O believers turn to Allah all together, in order that you prosper.
Sarwar: Tell the believing woman to cast down their eyes, guard their chastity, and not to show off their beauty except what is permitted by the law. Let them cover their breasts with their veils. They must not show off their beauty to anyone other than their husbands, father, father-in-laws, sons, step-sons, brothers, sons of brothers and sisters, women of their kind, their slaves, immature male servants, or immature boys. They must not stamp their feet to show off their hidden ornaments. All of you believers, turn to God in repentance so that perhaps you will have everlasting happiness.
Shakir: And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful
Pickthall: And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.
Yusufali: And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.

Qarib: Marry those among you who are spouseless and the virtuous among your male and female slaves (thereby freeing them), if they are poor, Allah will enrich them of His bounty; Allah is Embracing, Knowing.
Sarwar: Marry the single people among you and the righteous slaves and slave-girls. If you are poor, God will make you rich through His favor; He is Bountiful and All-knowing.
Shakir: And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, Knowing
Pickthall: And marry such of you as are solitary and the pious of your slaves and maid-servants. If they be poor, Allah will enrich them of His bounty. Allah is of ample means, Aware.
Yusufali: Marry those among you who are single, or the virtuous ones among yourselves, male or female: if they are in poverty, Allah will give them means out of His grace: for Allah encompasseth all, and he knoweth all things.

Qarib: Let those who do not find the means to marry be abstinent until Allah enriches them of His bounty. Those your right hand owns who seek their freedom, make a contract with them accordingly if you know some good in them, and give them from the wealth of Allah that He has given you. Do not force your slavegirls into prostitution in order to seek worldly gain for they wish to preserve their chastity. Whosoever compels them, surely Allah, after their being compelled, is the Forgiver (to the girls), the Most Merciful.
Sarwar: Let those who cannot find someone to marry maintain chastity until God makes them rich through His favors. Let the slaves who want to buy their freedom have an agreement with you in writing if you find them to be virtuous. Give them money out of God's property which He has given to you. Do not force your girls into prostitution to make money if they want to be chaste. If they have been compelled to do so, God will be All-merciful and All-forgiving to them.
Shakir: And let those who do not find the means to marry keep chaste until Allah makes them free from want out of His grace. And (as for) those who ask for a writing from among those whom your right hands possess, give them the writing if you know any good in them, and give them of the wealth of Allah which He has given you; and do not compel your slave girls to prostitution, when they desire to keep chaste, in order to seek the frail good of this world's life; and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful
Pickthall: And let those who cannot find a match keep chaste till Allah give them independence by His grace. And such of your slaves as seek a writing (of emancipation), write it for them if ye are aware of aught of good in them, and bestow upon them of the wealth of Allah which He hath bestowed upon you. Force not your slave-girls to whoredom that ye may seek enjoyment of the life of the world, if they would preserve their chastity. And if one force them, then (unto them), after their compulsion, lo! Allah will be Forgiving, Merciful.
Yusufali: Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His grace. And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them such a deed if ye know any good in them: yea, give them something yourselves out of the means which Allah has given to you. But force not your maids to prostitution when they desire chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is Allah, Oft-Forgiving, Most Merciful (to them),

Qarib: Now We have sent down to you clarifying verses, and an example of those who passed away before you and admonition to the cautious.
Sarwar: We have revealed to you illustrious revelations, stories of the past generations, and good advice for the pious people.
Shakir: And certainly We have sent to you clear communications and a description of those who have passed away before you, and an admonition to those who guard (against evil)
Pickthall: And verily We have sent down for you revelations that make plain, and the example of those who passed away before you. An admonition unto those who ward off (evil).
Yusufali: We have already sent down to you verses making things clear, an illustration from (the story of) people who passed away before you, and an admonition for those who fear (Allah).

Qarib: Allah is the Lighter of the heavens and the earth. The example of His Light is like a tube, in which there is a wick. The wick is in a lamp and the lamp is as a glittering planet kindled from a Blessed Tree, an olive that is neither of the East nor of the West. Its oil would almost shine forth though no fire touched it. Light upon light; Allah guides to His Light whom He will. Allah strikes parables for people. Allah has knowledge of all things.
Sarwar: God is the light of the heavens and the earth. A metaphor for His light is a niche in which there is a lamp placed in a glass. The glass is like a shining star which is lit from a blessed olive tree that is neither eastern nor western. Its oil almost lights up even though it has not been touched by the fire. It is light upon light. God guides to His light whomever He wants. God uses various metaphors. He has the knowledge of all things.
Shakir: Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not-- light upon light-- Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things
Pickthall: Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light. Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is Knower of all things.
Yusufali: Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and Allah doth know all things.

Qarib: In houses which Allah has allowed to be raised up, and His Name to be remembered therein. In the morning and evening
Sarwar: (This niche) is in the houses that God has declared to be highly respected and His Name be mentioned therein in glory in the morning and evening
Shakir: In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings,
Pickthall: (This lamp is found) in houses which Allah hath allowed to be exalted and that His name shall be remembered therein. Therein do offer praise to Him at morn and evening.
Yusufali: (Lit is such a Light) in houses, which Allah hath permitted to be raised to honour; for the celebration, in them, of His name: In them is He glorified in the mornings and in the evenings, (again and again),-

Qarib: are men who exalt Him there, whom neither trade nor sale can divert from the remembrance of Allah, and establish the prayers, and pay the obligatory charity; fearing a Day when hearts and eyes shall be turned about,
Sarwar: by people, who can neither be diverted by merchandise nor bargaining from worshipping God, saying their prayers and paying religious tax. They do these things, for they are afraid of the day when all hearts and eyes will undergo terrible unrest and crisis.
Shakir: Men whom neither merchandise nor selling diverts from the remembrance of Allah and the keeping up of prayer and the giving of poor-rate; they fear a day in which the hearts and eyes shall turn about;
Pickthall: Men whom neither merchandise nor sale beguileth from remembrance of Allah and constancy in prayer and paying to the poor their due; who fear a day when hearts and eyeballs will be overturned;
Yusufali: By men whom neither traffic nor merchandise can divert from the Remembrance of Allah, nor from regular Prayer, nor from the practice of regular Charity: Their (only) fear is for the Day when hearts and eyes will be transformed (in a world wholly new),-

Qarib: that Allah will recompense them for the finest deeds they did and increase them from His bounty. Allah provides without measure to whom He will.
Sarwar: (They worship Him) so that God will reward their best deeds and give them more through His favors. God gives sustenance to whomever He wants without account.
Shakir: That Allah may give them the best reward of what they have done, and give them more out of His grace; and Allah gives sustenance to whom He pleases without measure
Pickthall: That Allah may reward them with the best of what they did, and increase reward for them of His bounty. Allah giveth blessings without stint to whom He will.
Yusufali: That Allah may reward them according to the best of their deeds, and add even more for them out of His Grace: for Allah doth provide for those whom He will, without measure.

Qarib: As for the unbelievers, their works are like a mirage in the wilderness. The thirsty person thinks it is water, but when he comes near he finds that it is nothing. He finds Allah there, who pays him his account in full. Allah is Swift in reckoning.
Sarwar: The deeds of the unbelievers are like a mirage which a thirsty man thinks is water until he goes near and finds nothing. Instead he finds God who gives him his due recompense. God's reckoning is swift.
Shakir: And (as for) those who disbelieve, their deeds are like the mirage in a desert, which the thirsty man deems to be water; until when he comes to it he finds it to be naught, and there he finds Allah, so He pays back to him his reckoning in full; and Allah is quick in reckoning;
Pickthall: As for those who disbelieve, their deeds are as a mirage in a desert. The thirsty one supposeth it to be water till he cometh unto it and findeth it naught, and findeth, in the place thereof, Allah Who payeth him his due; and Allah is swift at reckoning.
Yusufali: But the Unbelievers,- their deeds are like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds it to be nothing: But he finds Allah (ever) with him, and Allah will pay him his account: and Allah is swift in taking account.

Qarib: Or, they are like darkness upon a deep sea covered with a wave above which is another wave, above which are clouds, darkness piled one upon the other; when he stretches out his hand he can scarcely see it. Indeed, to whomsoever Allah assigns no light, he shall have no light.
Sarwar: Or it (the deeds of the unbelievers) are like the darkness of a deep, stormy sea with layers of giant waves, covered by dark clouds. It is darkness upon darkness whereby even if one stretches out his hands he can not see them. One can have no light unless God gives him light.
Shakir: Or like utter darkness in the deep sea: there covers it a wave above which is another wave, above which is a cloud, (layers of) utter darkness one above another; when he holds out his hand, he is almost unable to see it; and to whomsoever Allah does not give light, he has no light
Pickthall: Or as darkness on a vast, abysmal sea. There covereth him a wave, above which is a wave, above which is a cloud. Layer upon layer of darkness. When he holdeth out his hand he scarce can see it. And he for whom Allah hath not appointed light, for him there is no light.
Yusufali: Or (the Unbelievers' state) is like the depths of darkness in a vast deep ocean, overwhelmed with billow topped by billow, topped by (dark) clouds: depths of darkness, one above another: if a man stretches out his hands, he can hardly see it! for any to whom Allah giveth not light, there is no light!

Qarib: Have you not seen how Allah is exalted by those in the heavens and earth, and the birds with outspread wings? He knows its prayers and its exaltations and Allah has knowledge of the things they do.
Sarwar: Have you not considered that all that is between the heavens and the earth glorifies God and that the birds spread their wings in the air to glorify God? He knows everyone's prayers and praising; God has absolute knowledge of what they do.
Shakir: Do you not see that Allah is He Whom do glorify all those who are in the heavens and the earth, and the (very) birds with expanded wings? He knows the prayer of each one and its glorification, and Allah is Cognizant of what they do
Pickthall: Hast thou not seen that Allah, He it is Whom all who are in the heavens and the earth praise, and the birds in their flight? Of each He knoweth verily the worship and the praise; and Allah is Aware of what they do.
Yusufali: Seest thou not that it is Allah Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise. And Allah knows well all that they do.

Qarib: To Allah belongs the Kingdom of the heavens and the earth. To Him is the arrival.
Sarwar: To God belongs the kingdom of the heavens and the earth, and to Him do all things return.
Shakir: And Allah's is the kingdom of the heavens and the earth, and to Allah is the eventual coming
Pickthall: And unto Allah belongeth the Sovereignty of the heavens and the earth, and unto Allah is the journeying.
Yusufali: Yea, to Allah belongs the dominion of the heavens and the earth; and to Allah is the final goal (of all).

Qarib: Have you not seen how Allah drives the clouds, then gathers them and converts them into a mass, then you see rain coming from the midst of them? And He sends down out of heaven mountains in which there is hail, pelting with it whom He will, and turning it away from whom He will. The flash of its lightning almost snatches away the sight.
Sarwar: Do you not see that God moves the clouds gently, brings them together, piles them up, and then you can see the rain coming from them. He sends down hailstones from the mountains in the sky. With them He strikes or protects from them whomever He wants. The lightening can almost take away the sight.
Shakir: Do you not see that Allah drives along the clouds, then gathers them together, then piles them up, so that you see the rain coming forth from their midst? And He sends down of the clouds that are (like) mountains wherein is hail, afflicting therewith whom He pleases and turning it away from whom He pleases; the flash of His lightning almost takes away the sight
Pickthall: Hast thou not seen how Allah wafteth the clouds, then gathereth them, then maketh them layers, and thou seest the rain come forth from between them; He sendeth down from the heaven mountains wherein is hail, and smiteth therewith whom He will, and averteth it from whom He will. The flashing of His lightning all but snatcheth away the sight.
Yusufali: Seest thou not that Allah makes the clouds move gently, then joins them together, then makes them into a heap? - then wilt thou see rain issue forth from their midst. And He sends down from the sky mountain masses (of clouds) wherein is hail: He strikes therewith whom He pleases and He turns it away from whom He pleases, the vivid flash of His lightning well-nigh blinds the sight.

Qarib: Allah turns about the night and the day (to succeed one another); surely, in this there is a lesson for those who have eyes.
Sarwar: God alternates the night and the day. In this there is a lesson for the people of understanding.
Shakir: Allah turns over the night and the day; most surely there is a lesson in this for those who have sight
Pickthall: Allah causeth the revolution of the day and the night. Lo! herein is indeed a lesson for those who see.
Yusufali: It is Allah Who alternates the Night and the Day: verily in these things is an instructive example for those who have vision!

Qarib: Allah created everything that walks from water. Some creep upon their bellies, others walk on two feet, and others walk on four. Allah creates whatever He will. Allah is Powerful over everything.
Sarwar: God has created every living being from water: Some of them creep on their bellies; some walk on two feet and some of them walk on four legs. God creates whatever He wants. He has power over all things.
Shakir: And Allah has created from water every living creature: so of them is that which walks upon its belly, and of them is that which walks upon two feet, and of them is that which walks upon four; Allah creates what He pleases; surely Allah has power over all things
Pickthall: Allah hath created every animal of water. Of them is (a kind) that goeth upon its belly and (a kind) that goeth upon two legs and (a kind) that goeth upon four. Allah createth what He will. Lo! Allah is Able to do all things.
Yusufali: And Allah has created every animal from water: of them there are some that creep on their bellies; some that walk on two legs; and some that walk on four. Allah creates what He wills for verily Allah has power over all things.

Qarib: We have sent down clarifying verses. Allah guides whom He will to a Straight Path.
Sarwar: We have revealed illustrious revelations. God guides to the right path whomever He wants.
Shakir: Certainly We have revealed clear communications, and Allah guides whom He pleases to the right way
Pickthall: Verily We have sent down revelations and explained them. Allah guideth whom He will unto a straight path.
Yusufali: We have indeed sent down signs that make things manifest: and Allah guides whom He wills to a way that is straight.

Qarib: They say: 'We believe in Allah and the Messenger and obey. ' But a party of them turn away after this. Those are not believers.
Sarwar: They say, "We have believed in God and the Messenger and we have obeyed them." Then a group of them turn away from their (belief). They are not believers.
Shakir: And they say: We believe in Allah and in the messenger and we obey; then a party of them turn back after this, and these are not believers
Pickthall: And they say: We believe in Allah and the messenger, and we obey; then after that a faction of them turn away. Such are not believers.
Yusufali: They say, "We believe in Allah and in the messenger, and we obey": but even after that, some of them turn away: they are not (really) Believers.

Qarib: And when they are called to Allah and His Messenger so that he judges between them, a party of them swerve away.
Sarwar: When they are called to God and His Messenger so that they will judge among them, suddenly, some of them turn away.
Shakir: And when they are called to Allah and His Messenger that he may judge between them, lo! a party of them turn aside
Pickthall: And when they appeal unto Allah and His messenger to judge between them, lo! a faction of them are averse;
Yusufali: When they are summoned to Allah and His messenger, in order that He may judge between them, behold some of them decline (to come).

Qarib: If the right is theirs, they would have hastened to him obediently.
Sarwar: If right was on their side, they would come quickly.
Shakir: And if the truth be on their side, they come to him quickly, obedient
Pickthall: But if right had been with them they would have come unto him willingly.
Yusufali: But if the right is on their side, they come to him with all submission.

Qarib: Is there a sickness in their hearts, or, are they in doubt? Do they fear that Allah and His Messenger will be unjust? No, but those they are the harmdoers.
Sarwar: Are their hearts sick? Do they have doubts or are they afraid that God and His Messenger may do injustice to them? In fact, they, themselves, are unjust.
Shakir: Is there in their hearts a disease, or are they in doubt, or do they fear that Allah and His Messenger will act wrongfully towards them? Nay! they themselves are the unjust
Pickthall: Is there in their hearts a disease, or have they doubts, or fear they lest Allah and His messenger should wrong them in judgment? Nay, but such are evil-doers.
Yusufali: Is it that there is a disease in their hearts? or do they doubt, or are they in fear, that Allah and His Messenger will deal unjustly with them? Nay, it is they themselves who do wrong.

Qarib: But when the believers are called to Allah and His Messenger, in order that he judges between them, their reply is: 'We hear and obey. ' Such are the prosperous.
Sarwar: When the believers are called to God and His Messenger to be judged, their only words are, "We have listened and obeyed." They will have everlasting happiness.
Shakir: The response of the believers, when they are invited to Allah and His Messenger that he may judge between them, is only to say: We hear and we obey; and these it is that are the successful
Pickthall: The saying of (all true) believers when they appeal unto Allah and His messenger to judge between them is only that they say: We hear and we obey. And such are the successful.
Yusufali: The answer of the Believers, when summoned to Allah and His Messenger, in order that He may judge between them, is no other than this: they say, "We hear and we obey": it is such as these that will attain felicity.

Qarib: Those who obey Allah and His Messenger, and fear Allah, and have awe of Him, shall be the winners.
Sarwar: Those who obey God and His Messenger, who are humble before Him, and who have fear of Him will, certainly, be successful.
Shakir: And he who obeys Allah and His Messenger, and fears Allah, and is careful of (his duty to) Him, these it is that are the achievers
Pickthall: He who obeyeth Allah and His messenger, and feareth Allah, and keepeth duty (unto Him): such indeed are the victorious.
Yusufali: It is such as obey Allah and His Messenger, and fear Allah and do right, that will win (in the end),

Qarib: They swear by Allah in the most earnest oaths, that if you order them, they would go forth. Say: 'Do not swear, known obedience (is better). Allah is Aware of the things you do. '
Sarwar: They strongly swear by God that they would march to fight (for the cause of God) if you were to order them to. Tell them, "You do not need to swear; fighting for the cause of God is a virtuous deed and God is Well Aware of what you do".
Shakir: And they swear by Allah with the most energetic of their oaths that if you command them they would certainly go forth. Say: Swear not; reasonable obedience (is desired); surely Allah is aware of what you do
Pickthall: They swear by Allah solemnly that, if thou order them, they will go forth. Say: Swear not; known obedience (is better). Lo! Allah is Informed of what ye do.
Yusufali: They swear their strongest oaths by Allah that, if only thou wouldst command them, they would leave (their homes). Say: "Swear ye not; Obedience is (more) reasonable; verily, Allah is well acquainted with all that ye do."

Qarib: Say: 'Obey Allah and obey the Messenger. If you turn away, upon him only rests what is laid upon him, and upon you rests what is laid on you. If you obey him, you shall be guided. It is only for the Messenger to deliver a clear message. '
Sarwar: Say to them, "Obey God and His Messenger. If you turn away, the Messenger and the people will each be responsible for their own obligations. If you follow the Messenger, you will have the right guidance. The responsibility of the Messenger is only to preach."
Shakir: Say: Obey Allah and obey the Messenger; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you; and if you obey him, you are on the right way; and nothing rests on the Messenger but clear delivering (of the message)
Pickthall: Say: Obey Allah and obey the messenger. But if ye turn away, then (it is) for him (to do) only that wherewith he hath been charged, and for you (to do) only that wherewith ye have been charged. If ye obey him, ye will go aright. But the messenger hath no other charge than to convey (the message) plainly.
Yusufali: Say: "Obey Allah, and obey the Messenger: but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Messenger's duty is only to preach the clear (Message).

Qarib: Allah has promised those of you who believe and do good works that He will indeed make them successors in the land as He made those who were before them successors, and that He will indeed establish their religion for them; that which He has approved for them, and will exchange safety for them after their fear. They worship Me and associate nothing with Me. After that, those who disbelieve are the impious.
Sarwar: God has promised the righteously striving believers to appoint them as His deputies on earth, as He had appointed those who lived before. He will make the religion that He has chosen for them to stand supreme. He will replace their fear with peace and security so that they will worship God alone and consider no one equal to Him. Whoever becomes an unbeliever after this will be a sinful person.
Shakir: Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with Me; and whoever is ungrateful after this, these it is who are the. transgressors
Pickthall: Allah hath promised such of you as believe and do good work that He will surely make them to succeed (the present rulers) in the earth even as He caused those who were before them to succeed (others); and that He will surely establish for them their religion which He hath approved for them, and will give them in exchange safety after their fear. They serve Me. They ascribe no thing as partner unto Me. Those who disbelieve henceforth, they are the miscreants.
Yusufali: Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: 'They will worship Me (alone) and not associate aught with Me. 'If any do reject Faith after this, they are rebellious and wicked.

Qarib: Establish the prayers, pay the charity, and obey the Messenger, in order to have mercy.
Sarwar: Be steadfast in prayer, pay the religious tax and obey the Messenger so that perhaps you will receive mercy.
Shakir: And keep up prayer and pay the poor-rate and obey the Messenger, so that mercy may be shown to you
Pickthall: Establish worship and pay the poor-due and obey the messenger, that haply ye may find mercy.
Yusufali: So establish regular Prayer and give regular Charity; and obey the Messenger; that ye may receive mercy.

Qarib: Never think that the unbelievers will be able to frustrate (Us) in the earth. Their refuge is the Fire, an evil arrival.
Sarwar: The unbelievers should not think that they can defeat God on earth. Their dwelling will be hell, the most terrible abode.
Shakir: Think not that those who disbelieve shall escape in the earth, and their abode is the fire; and certainly evil is the resort!
Pickthall: Think not that the disbelievers can escape in the land. Fire will be their home - a hapless journey's end!
Yusufali: Never think thou that the Unbelievers are going to frustrate (Allah's Plan) on earth: their abode is the Fire,- and it is indeed an evil refuge!

Qarib: Believers, let those your right hand owns and those who have not come of age ask permission of you three times before the dawn prayer, when you put aside your garments, in the heat of noon, and after the night prayer. These are the three occasions of privacy. There is no fault in you or them, apart from these, that they go about you, you are of each other. As such Allah makes plain to you His verses, Allah is the Knower, the Wise.
Sarwar: Believers, your slaves and the immature people must ask your permission three times a day before entering your house: before the morning prayer, at noon time and after the late evening prayer; these are most private times. After your permission has been granted, there is no harm if they come into your presence from time to time. This is how God explains His revelations to you. God is All-knowing and All-wise.
Shakir: O you who believe! let those whom your right hands possess and those of you who have not attained to puberty ask permission of you three times; before the morning prayer, and when you put off your clothes at midday in summer, and after the prayer of the nightfall; these are three times of privacy for you; neither is it a sin for you nor for them besides these, some of you must go round about (waiting) upon others; thus does Allah make clear to you the communications, and Allah is Knowing, Wise
Pickthall: O ye who believe! Let your slaves, and those of you who have not come to puberty, ask leave of you at three times (before they come into your presence): Before the prayer of dawn, and when ye lay aside your raiment for the heat of noon, and after the prayer of night. Three times of privacy for you. It is no sin for them or for you at other times, when some of you go round attendant upon others (if they come into your presence without leave). Thus Allah maketh clear the revelations for you. Allah is Knower, Wise.
Yusufali: O ye who believe! let those whom your right hands possess, and the (children) among you who have not come of age ask your permission (before they come to your presence), on three occasions: before morning prayer; the while ye doff your clothes for the noonday heat; and after the late-night prayer: these are your three times of undress: outside those times it is not wrong for you or for them to move about attending to each other: Thus does Allah make clear the Signs to you: for Allah is full of knowledge and wisdom.

Qarib: And when children reach the age of puberty, let them ask permission as those before them asked permission. As such Allah makes clear to you His verses. Allah is the Knower, the Wise.
Sarwar: When your children become mature, they must ask your permission before entering your house, as the rest of the mature people do. Thus does God explain to you His revelations. God is All-knowing and All-wise.
Shakir: And when the children among you have attained to puberty, let them seek permission as those before them sought permission; thus does Allah make clear to you His communications, and Allah is knowing, Wise
Pickthall: And when the children among you come to puberty then let them ask leave even as those before them used to ask it. Thus Allah maketh clear His revelations for you. Allah is Knower, Wise.
Yusufali: But when the children among you come of age, let them (also) ask for permission, as do those senior to them (in age): Thus does Allah make clear His Signs to you: for Allah is full of knowledge and wisdom.

Qarib: (As for) women that are past childbearing who have no hope of marriage there is no fault in them that they discard their cloaks provided they do not reveal their adornments, but it is better if they abstain. Allah is the Hearer, the Knower.
Sarwar: Elderly women who have no hope of getting married are allowed not to wear the kind of clothing that young woman must wear, as long as they do not show off their beauty. It is better for them if they maintain chastity. God is All-hearing and All-knowing.
Shakir: And (as for) women advanced in years who do not hope for a marriage, it is no sin for them if they put off their clothes without displaying their ornaments; and if they restrain themselves it is better for them; and Allah is Hearing, Knowing
Pickthall: As for women past child-bearing, who have no hope of marriage, it is no sin for them if they discard their (outer) clothing in such a way as not to show adornment. But to refrain is better for them. Allah is Hearer, Knower.
Yusufali: Such elderly women as are past the prospect of marriage,- there is no blame on them if they lay aside their (outer) garments, provided they make not a wanton display of their beauty: but it is best for them to be modest: and Allah is One Who sees and knows all things.

Qarib: It shall be no fault for the blind, the lame, the sick and yourselves to eat from your houses. Nor the houses of your fathers', your mothers', your brothers', your sisters', your paternal uncles, your paternal aunts, your maternal uncles, your maternal aunts or in houses the keys of which you own, or in those of your friend, there is no fault in you that you all eat together, or separately. When you enter houses, greet (with peace) one another with a salutation from Allah, blessed and good. As such Allah makes clear to you His verses so that you understand.
Sarwar: It is no sin for the blind, the lame, the sick ones, and yourselves to eat at your own homes, or the homes of your father, mothers, brothers, sisters, your paternal and maternal uncles, aunts, or at the homes of your friend, and the homes with which you are entrusted. It makes no difference whether you eat all together or one person at a time. When you enter a house, say the blessed greeting which God has instructed you to say. Thus does God explain to you His revelations so that perhaps you will understand.
Shakir: There is no blame on the blind man, nor is there blame on the lame, nor is there blame on the sick, nor on yourselves that you eat from your houses, or your fathers' houses or your mothers' houses, or your brothers' houses, or your sisters' houses, or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or what you possess the keys of, or your friends' (houses). It is no sin in you that you eat together or separately. So when you enter houses, greet your people with a salutation from Allah, blessed (and) goodly; thus does Allah make clear to you the communications that you may understand
Pickthall: No blame is there upon the blind nor any blame upon the lame nor any blame upon the sick nor on yourselves if ye eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your fathers' brothers, or the houses of your fathers' sisters, or the houses of your mothers' brothers, or the houses of your mothers' sisters, or (from that) whereof ye hold the keys, or (from the house) of a friend. No sin shall it be for you whether ye eat together or apart. But when ye enter houses, salute one another with a greeting from Allah, blessed and sweet. Thus Allah maketh clear His revelations for you, that haply ye may understand.
Yusufali: It is no fault in the blind nor in one born lame, nor in one afflicted with illness, nor in yourselves, that ye should eat in your own houses, or those of your fathers, or your mothers, or your brothers, or your sisters, or your father's brothers or your father's sisters, or your mohter's brothers, or your mother's sisters, or in houses of which the keys are in your possession, or in the house of a sincere friend of yours: there is no blame on you, whether ye eat in company or separately. But if ye enter houses, salute each other - a greeting of blessing and purity as from Allah. Thus does Allah make clear the signs to you: that ye may understand.

Qarib: The believers are only those who believe in Allah and His Messenger, and who, when gathered with him upon a common matter do not depart till they have asked his permission. Surely, those who ask your permission are those who believe in Allah and His Messenger. When they ask your permission for some of their affairs, grant it to whomever you please and ask Allah for forgiveness for them; Allah is the Forgiver, the Merciful.
Sarwar: The true believers are those who have faith in God and His Messenger and when they are dealing with the Messenger in important matters, they do not leave without his permission. (Muhammad), those who ask your permission believe in God and His Messenger. When they ask your leave to attend to their affairs, you may give permission to anyone of them you choose and ask forgiveness for them from God. God is All-forgiving and All-merciful.
Shakir: Only those are believers who believe in Allah and His Messenger, and when they are with him on a momentous affair they go not away until they have asked his permission; surely they who ask your permission are they who believe in Allah and His Messenger; so when they ask your permission for some affair of theirs, give permission to whom you please of them and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful
Pickthall: They only are the true believers who believe in Allah and His messenger and, when they are with him on some common errand, go not away until they have asked leave of him. Lo! those who ask leave of thee, those are they who believe in Allah and His messenger. So, if they ask thy leave for some affair of theirs, give leave to whom thou wilt of them, and ask for them forgiveness of Allah. Lo! Allah is Forgiving, Merciful.
Yusufali: Only those are believers, who believe in Allah and His Messenger: when they are with him on a matter requiring collective action, they do not depart until they have asked for his leave; those who ask for thy leave are those who believe in Allah and His Messenger; so when they ask for thy leave, for some business of theirs, give leave to those of them whom thou wilt, and ask Allah for their forgiveness: for Allah is Oft-Forgiving, Most Merciful.

Qarib: Do not make the calling of the Messenger among yourselves like your calling to one another. Allah knows those of you who slip away surreptitiously, so let those who disobey His command beware, lest they are struck by sedition, or, they are stricken with a painful punishment.
Sarwar: Do not address the Messenger as you would call each other. God knows those who secretly walk away from you and hide themselves. Those who oppose the Messengers should beware, lest some trouble or a painful torment should befall them.
Shakir: Do not hold the Messenger's calling (you) among you to be like your calling one to the other; Allah indeed knows those who steal away from among you, concealing themselves; therefore let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement
Pickthall: Make not the calling of the messenger among you as your calling one of another. Allah knoweth those of you who steal away, hiding themselves. And let those who conspire to evade orders beware lest grief or painful punishment befall them.
Yusufali: Deem not the summons of the Messenger among yourselves like the summons of one of you to another: Allah doth know those of you who slip away under shelter of some excuse: then let those beware who withstand the Messenger's order, lest some trial befall them, or a grievous penalty be inflicted on them.

Qarib: To Allah belongs all that is in the heavens and the earth. He has Knowledge of what state you are upon. On the Day when they shall be returned to Him, He will tell them all what they have done. And Allah has knowledge of everything.
Sarwar: The heavens and the earth, certainly, belong to God. He surely knows all about you in this life. On the day when you return to Him, He will tell you all about whatever you have done. God has the knowledge of all things.
Shakir: Now surely Allah's is whatever is in the heavens and the earth; He knows indeed that to which you are conforming yourselves; and on the day on which they are returned to Him He will inform them of what they did; and Allah is Cognizant of all things
Pickthall: Lo! verily unto Allah belongeth whatsoever is in the heavens and the earth. He knoweth your condition. And (He knoweth) the Day when they are returned unto Him so that He may inform them of what they did. Allah is Knower of all things.
Yusufali: Be quite sure that to Allah doth belong whatever is in the heavens and on earth. Well doth He know what ye are intent upon: and one day they will be brought back to Him, and He will tell them the truth of what they did: for Allah doth know all things.