Qarib: If Allah helps you, none can overcome you. If He forsakes you, who then can help you after Him? Therefore, in Allah let the believers put all their trust.
Sarwar: If God is your helper, no one can defeat you. However, if He abandons you, who would help you? The true believers trust in God.
Shakir: If Allah assists you, then there is none that can overcome you, and if He forsakes you, who is there then that can assist you after Him? And on Allah should the believers rely
Pickthall: If Allah is your helper none can overcome you, and if He withdraw His help from you, who is there who can help you after Him? In Allah let believers put their trust.
Yusufali: If Allah helps you, none can overcome you: If He forsakes you, who is there, after that, that can help you? in Allah, then, Let believers put their trust.

Qarib: It is not for a Prophet to defraud, whosoever defrauds shall bring that fraud on the Day of Resurrection. Then, every soul shall be paid in full what it has earned, and they shall not be wronged.
Sarwar: No Prophet can ever be treacherous. A treacherous person will be brought before God on the Day of Judgment with his treacherous deeds. Then every soul will be recompensed for its works without being wronged.
Shakir: And it is not attributable to a prophet that he should act unfaithfully; and he who acts unfaithfully shall bring that in respect of which he has acted unfaithfully on the day of resurrection; then shall every soul be paid back fully what it has earned, and they shall not be dealt with unjustly
Pickthall: It is not for any prophet to embezzle. Whoso embezzleth will bring what he embezzled with him on the Day of Resurrection. Then every soul will be paid in full what it hath earned; and they will not be wronged.
Yusufali: No prophet could (ever) be false to his trust. If any person is so false, He shall, on the Day of Judgment, restore what he misappropriated; then shall every soul receive its due,- whatever it earned,- and none shall be dealt with unjustly.

Qarib: Is he who follows the pleasure of Allah like he who is laden with the Anger of Allah, Gehenna (Hell) shall be his shelter. Evil shall be his return!
Sarwar: Are those who seek God's pleasure equal to those who incur His wrath and whose dwelling will be hell, the terrible destination?
Shakir: Is then he who follows the pleasure of Allah like him who has made himself deserving of displeasure from Allah, and his abode is hell; and it is an evil destination
Pickthall: Is one who followeth the pleasure of Allah as one who hath earned condemnation from Allah, whose habitation is the Fire, a hapless journey's end?
Yusufali: Is the man who follows the good pleasure of Allah Like the man who draws on himself the wrath of Allah, and whose abode is in Hell?- A woeful refuge!

Qarib: They are in ranks with Allah. Allah sees what they do.
Sarwar: People are of various grades in the sight of God. God is Well-Aware of all that they do.
Shakir: There are (varying) grades with Allah, and Allah sees what they do
Pickthall: There are degrees (of grace and reprobation) with Allah, and Allah is Seer of what they do.
Yusufali: They are in varying gardens in the sight of Allah, and Allah sees well all that they do.

Qarib: Allah has surely been gracious to the believers when He sent among them a Messenger from themselves to recite to them His verses, to purify them, and to teach them the Book and the Wisdom (prophetic sayings), though before that they were in clear error.
Sarwar: God granted a great favor to the believers by sending a Messenger from their own people to recite to them God's revelations, to purify them of moral defects, to teach them the Book, and to give them wisdom. Before this they had lived in manifest error.
Shakir: Certainly Allah conferred a benefit upon the believers when He raised among them a Messenger from among themselves, reciting to them His communications and purifying them, and teaching them the Book and the wisdom, although before that they were surely in manifest error
Pickthall: Allah verily hath shown grace to the believers by sending unto them a messenger of their own who reciteth unto them His revelations, and causeth them to grow, and teacheth them the Scripture and wisdom; although before (he came to them) they were in flagrant error.
Yusufali: Allah did confer a great favour on the believers when He sent among them a messenger from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error.

Qarib: Why, when an affliction hits you and that you had yourselves inflicted twice the like of it, you said: 'How is this? ' Say: 'This is from your own selves. ' Surely, Allah has power over all things.
Sarwar: If misfortune befell you (the believers) your enemies had suffered twice as much (in the battle of Badr) but you asked, "Where did the misfortune come from?" (Muhammad), tell them, "It came from yourselves. God has power over all things.
Shakir: What! when a misfortune befell you, and you had certainly afflicted (the unbelievers) with twice as much, you began to say: Whence is this? Say: It is from yourselves; surely Allah has power over all things
Pickthall: And was it so, when a disaster smote you, though ye had smitten (them with a disaster) twice (as great), that ye said: How is this? Say (unto them, O Muhammad): It is from yourselves. Lo! Allah is Able to do all things.
Yusufali: What! When a single disaster smites you, although ye smote (your enemies) with one twice as great, do ye say?- "Whence is this?" Say (to them): "It is from yourselves: For Allah hath power over all things."

Qarib: What hit you the day the two armies met was by the permission of Allah, so that He might know the believers
Sarwar: What befell you, when the two armies confronted each other, was by the permission of God so that He would know who were the true believers
Shakir: And what befell you on the day when the two armies met (at Ohud) was with Allah's knowledge, and that He might know the believers
Pickthall: That which befell you, on the day when the two armies met, was by permission of Allah; that He might know the true believers;
Yusufali: What ye suffered on the day the two armies Met, was with the leave of Allah, in order that He might test the believers,-

Qarib: and that He might know the hypocrites. ' When it was said to them: 'Come, fight or repel in the way of Allah. ' They replied: 'If only we knew how to fight, we would follow you. ' On that day, they were nearer to disbelief than belief. They said with their mouths what was not in their hearts. And Allah knows what they hide.
Sarwar: and who were the hypocrites. When the hypocrites were asked to fight for the cause of God or to defend the city, they replied, "Had we known before that you would fight, we would certainly not have followed you." At that time they were closer to disbelief than to faith. They speak words that do not come from their hearts. God knows well whatever they try to hide.
Shakir: And that He might know the hypocrites; and it was said to them: Come, fight in Allah's way, or defend yourselves. They said: If we knew fighting, we would certainly have followed you. They were on that day much nearer to unbelief than to belief. They say with their mouths what is not in their hearts, and Allah best knows what they conceal
Pickthall: And that He might know the hypocrites, unto whom it was said: Come, fight in the way of Allah, or defend yourselves. They answered: If we knew aught of fighting we would follow you. On that day they were nearer disbelief than faith. They utter with their mouths a thing which is not in their hearts. Allah is Best Aware of what they hide.
Yusufali: And the Hypocrites also. These were told: "Come, fight in the way of Allah, or (at least) drive (The foe from your city)." They said: "Had we known how to fight, we should certainly have followed you." They were that day nearer to Unbelief than to Faith, saying with their lips what was not in their hearts but Allah hath full knowledge of all they conceal.

Qarib: Who said to their brothers and they themselves had stayed behind 'Had they obeyed us, they would not have been killed. ' Say to them: 'Avert death from yourselves then, if what you say is true! '
Sarwar: There are those who themselves did not join the others in fighting for the cause of God and said about their brothers, "Had they listened to us and stayed at home, they would not have been killed." (Muhammad), tell them to save themselves from death if they are true in their claim.
Shakir: Those who said of their brethren whilst they (themselves) held back: Had they obeyed us, they would not have been killed. Say: Then avert death from yourselves if you speak the truth
Pickthall: Those who, while they sat at home, said of their brethren (who were fighting for the cause of Allah): If they had been guided by us they would not have been slain. Say (unto them, O Muhammad): Then avert death from yourselves if ye are truthful.
Yusufali: (They are) the ones that say, (of their brethren slain), while they themselves sit (at ease): "If only they had listened to us they would not have been slain." Say: "Avert death from your own selves, if ye speak the truth."

Qarib: You must not think that those who were killed in the way of Allah are dead. But rather, they are alive with their Lord and have been provided for,
Sarwar: Do not think of those slain for the cause of God as dead. They are alive with their Lord and receive sustenance from Him.
Shakir: And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are provided sustenance from their Lord;
Pickthall: Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.
Yusufali: Think not of those who are slain in Allah's way as dead. Nay, they live, finding their sustenance in the presence of their Lord;