Qarib: Surely, We have sent down to you the Book for mankind with the truth. Whosoever is guided, is guided for himself, and he who goes astray, it is only for his own loss, you (Prophet Muhammad) are not their (compulsory) guardian.
Sarwar: (Muhammad), We have revealed the Book to you for mankind in all truth. Whoever seeks guidance does so for his own good. Whosoever goes astray goes against his own soul. You are not their representative.
Shakir: Surely We have revealed to you the Book with the truth for the sake of men; so whoever follows the right way, it is for his own soul and whoever errs, he errs only to its detriment; and you are not a custodian over them
Pickthall: Lo! We have revealed unto thee (Muhammad) the Scripture for mankind with truth. Then whosoever goeth right it is for his soul, and whosoever strayeth, strayeth only to its hurt. And thou art not a warder over them.
Yusufali: Verily We have revealed the Book to thee in Truth, for (instructing) mankind. He, then, that receives guidance benefits his own soul: but he that strays injures his own soul. Nor art thou set over them to dispose of their affairs.

Qarib: Allah takes away souls at the time of their death (the temporary death of sleep), and those who do not die during their sleep He withholds that upon which He has decreed death, but turns lose the other till a stated term. Surely, there are signs in this for a nation who contemplate.
Sarwar: God will receive their souls when they die. Their souls do not die when they are sleeping. During people's sleep He withholds those souls which He has decreed to die and releases the others for an appointed time. In this there is evidence (of the Truth) for the thoughtful people.
Shakir: Allah takes the souls at the time of their death, and those that die not during their sleep; then He withholds those on whom He has passed the decree of death and sends the others back till an appointed term; most surely there are signs in this for a people who reflect
Pickthall: Allah receiveth (men's) souls at the time of their death, and that (soul) which dieth not (yet) in its sleep. He keepeth that (soul) for which He hath ordained death and dismisseth the rest till an appointed term. Lo! herein verily are portents for people who take thought.
Yusufali: It is Allah that takes the souls (of men) at death; and those that die not (He takes) during their sleep: those on whom He has passed the decree of death, He keeps back (from returning to life), but the rest He sends (to their bodies) for a term appointed verily in this are Signs for those who reflect.

Qarib: Have they chosen, other than Allah, to intercede for them? Say: 'What, even though they have no power at all, nor understanding? '
Sarwar: Have they chosen intercessors besides God? Say, "Would you choose them as your intercessors even though they do not possess anything and have no understanding?"
Shakir: Or have they taken intercessors besides Allah? Say: what! even though they did not ever have control over anything, nor do they understand
Pickthall: Or choose they intercessors other than Allah? Say: What! Even though they have power over nothing and have no intelligence?
Yusufali: What! Do they take for intercessors others besides Allah? Say: "Even if they have no power whatever and no intelligence?"

Qarib: Say: 'Intercession belongs altogether to Allah. His is the Kingdom of the heavens and the earth. To Him you shall be returned. '
Sarwar: Say, "Intercession belongs to God. To Him belongs the heavens and the earth and to Him you will all return."
Shakir: Say: Allah's is the intercession altogether; His is the kingdom of the heavens and the earth, then to Him you shall be brought back
Pickthall: Say: Unto Allah belongeth all intercession. His is the Sovereignty of the heavens and the earth. And afterward unto Him ye will be brought back.
Yusufali: Say: "To Allah belongs exclusively (the right to grant) intercession: to Him belongs the dominion of the heavens and the earth: In the End, it is to Him that ye shall be brought back."

Qarib: When Allah is mentioned alone, the hearts of those who do not believe in the Everlasting Life shrink in aversion. But when those, other than Him, are mentioned, see, they are filled with glad tidings.
Sarwar: When one God is mentioned, the hearts of those who do not believe in the Day of Judgment begin to shrink, but when the idols are mentioned, they rejoice.
Shakir: And when Allah alone is mentioned, the hearts of those who do not believe in the hereafter shrink, and when those besides Him are mentioned, lo! they are joyful
Pickthall: And when Allah alone is mentioned, the hearts of those who believe not in the Hereafter are repelled, and when those (whom they worship) beside Him are mentioned, behold! they are glad.
Yusufali: When Allah, the One and Only, is mentioned, the hearts of those who believe not in the Hereafter are filled with disgust and horror; but when (gods) other than He are mentioned, behold, they are filled with joy!

Qarib: Say: 'O Allah, the Originator of the heavens and the earth who has knowledge of the Unseen and Visible, You shall judge between the differences of Your worshipers. '
Sarwar: Say, "Lord, the Creator of the heavens and the earth, knower of the seen and unseen, it is You who will issue Your decree about the differences of Your servants."
Shakir: Say: O Allah! Originator of the heavens and the earth, Knower of the unseen and the seen! Thou (only) judgest between Thy servants as to that wherein they differ
Pickthall: Say: O Allah! Creator of the heavens and the earth! Knower of the Invisible and the Visible! Thou wilt judge between Thy slaves concerning that wherein they used to differ.
Yusufali: Say: "O Allah! Creator of the heavens and the earth! Knower of all that is hidden and open! it is Thou that wilt judge between Thy Servants in those matters about which they have differed."

Qarib: On the Day of Resurrection, if the harmdoers owned all that is in the earth and as much again besides, they would offer it to ransom themselves from the evil of the punishment. From Allah will come to them that with which they had never reckoned,
Sarwar: Had the unjust possessed double the amount of the wealth of the whole earth, they would certainly have liked to offer it on the Day of Resurrection as redemption from the torment of Our scourge when God would make public what they had never expected.
Shakir: And had those who are unjust all that is in the earth and the like of it with it, they would certainly offer it as ransom (to be saved) from the evil of the punishment on the day of resurrection; and what they never thought of shall become plain to them from Allah
Pickthall: And though those who do wrong possess all that is in the earth, and therewith as much again, they verily will seek to ransom themselves therewith on the Day of Resurrection from the awful doom; and there will appear unto them, from their Lord, that wherewith they never reckoned.
Yusufali: Even if the wrong-doers had all that there is on earth, and as much more, (in vain) would they offer it for ransom from the pain of the Penalty on the Day of Judgment: but something will confront them from Allah, which they could never have counted upon!

Qarib: and the evils of their earnings will appear to them, and that which they mocked at will encompass them.
Sarwar: Their bad deeds will become public and they will be surrounded by the torment which they had mocked during their worldly life.
Shakir: And the evil (consequences) of what they wrought shall become plain to them, and the very thing they mocked at shall beset them
Pickthall: And the evils that they earned will appear unto them, and that whereat they used to scoff will surround them.
Yusufali: For the evils of their Deeds will confront them, and they will be (completely) encircled by that which they used to mock at!

Qarib: When an affliction befalls a human he calls upon Us, but when We confer Our Favor on him, he says: 'I have only been given it on account of knowledge. ' Rather, it is but a trial, yet most do not know.
Sarwar: When the human being is afflicted with hardship, he cries out to us for help. When We grant him a favor, he says, "I knew that I deserved it." In fact, it is only a test for him, but most people do not know this.
Shakir: So when harm afflicts a man he calls upon Us; then, when We give him a favor from Us, he says: I have been given it only by means of knowledge. Nay, it is a trial, but most of them do not know
Pickthall: Now when hurt toucheth a man he crieth unto Us, and afterward when We have granted him a boon from Us, he saith: Only by force of knowledge I obtained it. Nay, but it is a test. But most of them know not.
Yusufali: Now, when trouble touches man, he cries to Us: But when We bestow a favour upon him as from Ourselves, he says, "This has been given to me because of a certain knowledge (I have)!" Nay, but this is but a trial, but most of them understand not!

Qarib: Those before them said the same, but what they earned did not help them;
Sarwar: People who lived before them had also said, "Our wealth has been earned by our own merits." What they had earned was of no benefit to them
Shakir: Those before them did say it indeed, but what they earned availed them not
Pickthall: Those before them said it, yet (all) that they had earned availed them not;
Yusufali: Thus did the (generations) before them say! But all that they did was of no profit to them.