Qarib: It is He who stretched out the earth and placed upon it firm mountains and rivers. And of all fruits, He has put in it two pairs and drew the veil of night over the day. Surely, in these there are signs for a nation who think.
Sarwar: It is God who spread out the earth and fixed mountains and placed rivers therein. He made a pair of every fruit and made the night cover the day. All this is evidence (of the existence of God) for the people who think.
Shakir: And He it is Who spread the earth and made in it firm mountains and rivers, and of all fruits He has made in it two kinds; He makes the night cover the day; most surely there are signs in this for a people who reflect
Pickthall: And He it is Who spread out the earth and placed therein firm hills and flowing streams, and of all fruits He placed therein two spouses (male and female). He covereth the night with the day. Lo! herein verily are portents for people who take thought.
Yusufali: And it is He who spread out the earth, and set thereon mountains standing firm and (flowing) rivers: and fruit of every kind He made in pairs, two and two: He draweth the night as a veil o'er the Day. Behold, verily in these things there are signs for those who consider!

Qarib: And in the land, there are adjoining plots, gardens of vines, sown fields and palmtrees in pairs and single that are watered with one water, yet We make some excel others in produce. Surely, in that are signs for a nation who understand.
Sarwar: In the earth there are adjacent pieces of land, vineyards, farms, date-palms of single and many roots which are all watered by the same water. We have made some yield a better food than others. All this is evidence (of the existence of God) for the people who understand.
Shakir: And in the earth there are tracts side by side and gardens of grapes and corn and palm trees having one root and (others) having distinct roots-- they are watered with one water, and We make some of them excel others in fruit; most surely there are signs in this for a people who understand
Pickthall: And in the Earth are neighbouring tracts, vineyards and ploughed lands, and date-palms, like and unlike, which are watered with one water. And we have made some of them to excel others in fruit. Lo! herein verily are portents for people who have sense.
Yusufali: And in the earth are tracts (diverse though) neighbouring, and gardens of vines and fields sown with corn, and palm trees - growing out of single roots or otherwise: watered with the same water, yet some of them We make more excellent than others to eat. Behold, verily in these things there are signs for those who understand!

Qarib: If you would wonder, then wondrous is their saying: 'When we are dust, shall we be raised to life again, a new creation? ' Such are those who disbelieve in their Lord. Their necks shall be fettered. They shall be the inhabitants of the Fire, in it they shall live for ever.
Sarwar: If there is anything to make you wonder, it would be the words of those who say, "When we become dust, shall we be brought back to life again?" They are disbelievers in their Lord and will wear heavy fetters around their necks. They are the dwellers of the hell fire wherein they will live forever.
Shakir: And if you would wonder, then wondrous is their saying: What! when we are dust, shall we then certainly be in a new creation? These are they who disbelieve in their Lord, and these have chains on their necks, and they are the inmates of the fire; in it they shall abide
Pickthall: And if thou wonderest, then wondrous is their saying: When we are dust, are we then forsooth (to be raised) in a new creation? Such are they who disbelieve in their Lord; such have carcans on their necks; such are rightful owners of the Fire, they will abide therein.
Yusufali: If thou dost marvel (at their want of faith), strange is their saying: "When we are (actually) dust, shall we indeed then be in a creation renewed?" They are those who deny their Lord! They are those round whose necks will be yokes (of servitude): they will be Companions of the Fire, to dwell therein (for aye)!

Qarib: They bid you to hasten the evil before the good, yet examples have passed away before them. Your Lord is Forgiving to people despite their evildoing; yet your Lord is Stern in retribution.
Sarwar: They ask you to bring upon them punishment before they ask you for mercy. Such punishments were already brought upon the people who lived before them. Your Lord, certainly, has forgiveness for the injustice of the people. He is also stern in His retribution.
Shakir: And they ask you to hasten on the evil before the good, and indeed there have been exemplary punishments before them; and most surely your Lord is the Lord of forgiveness to people, notwithstanding their injustice; and most surely your Lord is severe in requiting (evil)
Pickthall: And they bid thee hasten on the evil rather than the good, when exemplary punishments have indeed occurred before them. But lo! thy Lord is rich in pardon for mankind despite their wrong, and lo! thy Lord is strong in punishment.
Yusufali: They ask thee to hasten on the evil in preference to the good: Yet have come to pass, before them, (many) exemplary punishments! But verily thy Lord is full of forgiveness for mankind for their wrong-doing, and verily thy Lord is (also) strict in punishment.

Qarib: The unbelievers say: 'Why has no sign been sent down to him from his Lord? ' You are only a warner, and there is a guide for every nation.
Sarwar: The unbelievers say, "Why has God not sent him, (Muhammad), some miracles." (Muhammad), you are only a warner. For every nation there is a guide.
Shakir: And those who disbelieve say: Why has not a sign been sent down upon him from his Lord? You are only a warner and (there is) a guide for every people
Pickthall: Those who disbelieve say: If only some portent were sent down upon him from his Lord! Thou art a warner only, and for every folk a guide.
Yusufali: And the Unbelievers say: "Why is not a sign sent down to him from his Lord?" But thou art truly a warner, and to every people a guide.

Qarib: Allah knows what every female bears, and what shrinks and swells the womb. And everything with Him has its measure.
Sarwar: God knows well what every female conceives. He knows what the wombs spoil and dispose of. In His plans everything has been designed proportionately.
Shakir: Allah knows what every female bears, and that of which the wombs fall short of completion and that in which they increase; and there is a measure with Him of everything
Pickthall: Allah knoweth that which every female beareth and that which the wombs absorb and that which they grow. And everything with Him is measured.
Yusufali: Allah doth know what every female (womb) doth bear, by how much the wombs fall short (of their time or number) or do exceed. Every single thing is before His sight, in (due) proportion.

Qarib: (He is) the Knower of the unseen and the seen, the Great, the Exalted.
Sarwar: He knows all the unseen and seen. He is the most Great and High.
Shakir: The knower of the unseen and the seen, the Great, the Most High
Pickthall: He is the Knower of the Invisible and the Visible, the Great, the High Exalted.
Yusufali: He knoweth the unseen and that which is open: He is the Great, the Most High.

Qarib: Similar to yourself is he who conceals his saying, and he who proclaims it, he who hides himself in the night, and he who goes forth by day,
Sarwar: It is all the same to Him whether you speak in secret or out loud, try to hide in the darkness of night or walk in the brightness of day.
Shakir: Alike (to Him) among you is he who conceals (his) words and he who speaks them openly, and he who hides himself by night and (who) goes forth by day
Pickthall: Alike of you is he who hideth the saying and he who noiseth it abroad, he who lurketh in the night and he who goeth freely in the daytime.
Yusufali: It is the same (to Him) whether any of you conceal his speech or declare it openly; whether he lie hid by night or walk forth freely by day.

Qarib: he has attendant angels before him and behind him, who, by the Command of Allah watch over him. Allah does not change what is in a nation unless they change what is in themselves. Whenever Allah wants evil for a nation, none can ward it off. Other than Him, they have no guardian.
Sarwar: Everyone is guarded and protected on all sides by the order of God. God does not change the condition of a nation unless it changes what is in its heart. When God wants to punish a people, there is no way to escape from it and no one besides God will protect them from it.
Shakir: For his sake there are angels following one another, before him and behind him, who guard him by Allah's commandment; surely Allah does not change the condition of a people until they change their own condition; and when Allah intends evil to a people, there is no averting it, and besides Him they have no protector
Pickthall: For him are angels ranged before him and behind him, who guard him by Allah's command. Lo! Allah changeth not the condition of a folk until they (first) change that which is in their hearts; and if Allah willeth misfortune for a folk there is none that can repel it, nor have they a defender beside Him.
Yusufali: For each (such person) there are (angels) in succession, before and behind him: They guard him by command of Allah. Allah does not change a people's lot unless they change what is in their hearts. But when (once) Allah willeth a people's punishment, there can be no turning it back, nor will they find, besides Him, any to protect.

Qarib: It is He who shows you the lightning, for fear and hope, and Who produces laden clouds.
Sarwar: It is God who flashes lightning to frighten you and to give you hope. It is He who forms the heavy clouds.
Shakir: He it is Who shows you the lightning causing fear and hope and (Who) brings up the heavy cloud
Pickthall: He it is Who showeth you the lightning, a fear and a hope, and raiseth the heavy clouds.
Yusufali: It is He Who doth show you the lightning, by way both of fear and of hope: It is He Who doth raise up the clouds, heavy with (fertilising) rain!