Qarib: If only a Koran whereby the mountains were set in motion, or the earth cleaved asunder, or the dead spoken to. No, but to Allah is the affair altogether. Do those who believe know that had Allah willed He could have guided all people? As for those who disbelieve, because of what they do, disaster will not cease to afflict them, or it alights near their home until the promise of Allah comes. Allah will not break His promise.
Sarwar: Even if the Quran would make mountains move, cut the earth into pieces and make the dead able to speak, (the unbelievers still would not believe). All affairs are in the hands of God. Do the believers still hope that they will believe? Had God wanted he could have guided the whole of mankind to the right path. The unbelievers will always suffer afflictions that result from their deeds or the affliction which occur near their homes, until God's promise of punishing them will be fulfilled. God does not disregard His promise.
Shakir: And even if there were a Quran with which the mountains were made to pass away, or the earth were travelled over with it, or the dead were made to speak thereby; nay! the commandment is wholly Allah's, Have not yet those who believe known that if Allah please He would certainly guide all the people? And (as for) those who disbelieve, there will not cease to afflict them because of what they do a repelling calamity, or it will alight close by their abodes, until the promise of Allah comes about; surely Allah will not fail in (His) promise
Pickthall: Had it been possible for a Lecture to cause the mountains to move, or the earth to be torn asunder, or the dead to speak, (this Qur'an would have done so). Nay, but Allah's is the whole command. Do not those who believe know that, had Allah willed, He could have guided all mankind? As for those who disbelieve, disaster ceaseth not to strike them because of what they do, or it dwelleth near their home until the threat of Allah come to pass. Lo! Allah faileth not to keep the tryst.
Yusufali: If there were a Qur'an with which mountains were moved, or the earth were cloven asunder, or the dead were made to speak, (this would be the one!) But, truly, the command is with Allah in all things! Do not the Believers know, that, had Allah (so) willed, He could have guided all mankind (to the right)? But the Unbelievers,- never will disaster cease to seize them for their (ill) deeds, or to settle close to their homes, until the promise of Allah come to pass, for, verily, Allah will not fail in His promise.

Qarib: Other Messengers were mocked before you but I respited the unbelievers, then I seized them. And how was My retribution!
Sarwar: (Muhammad), people have mocked the Messengers who lived before you. I gave a respite to the unbelievers (so that they would repent, but they did not). Then I struck them with a terrible retribution.
Shakir: And messengers before you were certainly mocked at, but I gave respite to those who disbelieved, then I destroyed them; how then was My requital (of evil)?
Pickthall: And verily messengers (of Allah) were mocked before thee, but long I bore with those who disbelieved. At length I seized them, and how (awful) was My punishment!
Yusufali: Mocked were (many) messengers before thee: but I granted respite to the unbelievers, and finally I punished them: Then how (terrible) was my requital!

Qarib: What, He who stands over every soul for what it has earned, yet they made partners for Allah. Say: 'Name them. Or would you tell Him of that which is unknown in the earth to Him? Or in outward speech only? ' Indeed, their devising seems fair to the unbelievers, for they are barred from the Right Way. None can guide those whom Allah leads astray.
Sarwar: (Can anyone be considered equal to) the One who is the Guardian of every soul and the Watcher of what it has gained? Yet, the unbelievers have considered their idols equal to God. Say, "Name the attributes of your idols. Are you trying to tell God about something that does not exist on the earth? Do you only mention empty names? Evil plans have attracted the unbelievers and have misled them from the right path. No one can guide those whom God has caused to go astray.
Shakir: Is He then Who watches every soul as to what it earns? And yet they give associates to Allah! Say: Give them a name; nay, do you mean to inform Him of what He does not know in the earth, or (do you affirm this) by an outward saying? Rather, their plans are made to appear fair-seeming to those who disbelieve, and they are kept back from the path; and whom Allah makes err, he shall have no guide
Pickthall: Is He Who is aware of the deserts of every soul (as he who is aware of nothing)? Yet they ascribe unto Allah partners. Say: Name them. Is it that ye would inform Him of something which He knoweth not in the earth? Or is it but a way of speaking? Nay but their contrivance is made seeming fair for those who disbelieve and they are kept from the right road. He whom Allah sendeth astray, for him there is no guide.
Yusufali: Is then He who standeth over every soul (and knoweth) all that it doth, (like any others)? And yet they ascribe partners to Allah. Say: "But name them! is it that ye will inform Him of something he knoweth not on earth, or is it (just) a show of words?" Nay! to those who believe not, their pretence seems pleasing, but they are kept back (thereby) from the path. And those whom Allah leaves to stray, no one can guide.

Qarib: They shall be punished in this life but the punishment of the Everlasting Life is more grievous. None shall defend them from Allah.
Sarwar: The unbelievers will face torment in this world and their punishment in the life hereafter will be even greater. No one can save them from the wrath of God.
Shakir: They shall have chastisement in this world's life, and the chastisement of the hereafter is certainly more grievous, and they shall have no protector against Allah
Pickthall: For them is torment in the life of the world, and verily the doom of the Hereafter is more painful, and they have no defender from Allah.
Yusufali: For them is a penalty in the life of this world, but harder, truly, is the penalty of the Hereafter: and defender have they none against Allah.

Qarib: The likeness of Paradise which the righteous have been promised beneath it rivers flow, its produce and shade are eternal. Such is the payment of the righteous. But the payment of the unbelievers is the Fire.
Sarwar: The gardens which have been promised to the pious have flowing streams, everlasting fruits, and perpetual shade. Such is the blissful end of the pious, but hell fire is the terrible end for the unbelievers.
Shakir: A likeness of the garden which the righteous are promised; there now beneath it rivers, its food and shades are perpetual; this is the requital of those who guarded (against evil), and the requital of the unbelievers is the fire
Pickthall: A similitude of the Garden which is promised unto those who keep their duty (to Allah): Underneath it rivers flow; its food is everlasting, and its shade; this is the reward of those who keep their duty, while the reward of disbelievers is the Fire.
Yusufali: The parable of the Garden which the righteous are promised!- beneath it flow rivers: perpetual is the enjoyment thereof and the shade therein: such is the end of the Righteous; and the end of Unbelievers in the Fire.

Qarib: Those to whom We have given the Book rejoice in what is sent down to you, while some factions reject a part of it. Say: 'I am commanded to worship Allah and to associate none with Him. To Him I supplicate, and to Him I turn. '
Sarwar: The People of the Book are happy with what has been revealed to you. Among the different parties, there are some who dislike part of what has been revealed to you. (Muhammad), tell them, "I have been commanded to worship God alone, not to consider anything equal to Him. To Him do I pray and to Him shall I return."
Shakir: And those to whom We have given the Book rejoice in that which has been revealed to you, and of the confederates are some who deny a part of it. Say: I am only commanded that I should serve Allah and not associate anything with Him, to Him do I invite (you) and to Him is my return
Pickthall: Those unto whom We gave the Scripture rejoice in that which is revealed unto thee. And of the clans there are who deny some of it. Say: I am commanded only that I serve Allah and ascribe unto Him no partner. Unto Him I cry, and unto Him is my return.
Yusufali: Those to whom We have given the Book rejoice at what hath been revealed unto thee: but there are among the clans those who reject a part thereof. Say: "I am commanded to worship Allah, and not to join partners with Him. Unto Him do I call, and unto Him is my return."

Qarib: And as such We have sent it down an Arabic judgment. And if you follow their desires, after the knowledge that has come to you, you shall have no guardian other than Allah, nor yet a defender.
Sarwar: We revealed it (the Quran) as a code of conduct in the Arabic language. (Muhammad), if you follow their desires after the knowledge has been revealed to you, know that no one will be able to guard or protect you from the wrath of God.
Shakir: And thus have We revealed it, a true judgment in Arabic, and if you follow their low desires after what has come to you of knowledge, you shall not have against Allah any guardian or a protector
Pickthall: Thus have We revealed it, a decisive utterance in Arabic; and if thou shouldst follow their desires after that which hath come unto thee of knowledge, then truly wouldst thou have from Allah no protecting friend nor defender.
Yusufali: Thus have We revealed it to be a judgment of authority in Arabic. Wert thou to follow their (vain) desires after the knowledge which hath reached thee, then wouldst thou find neither protector nor defender against Allah.

Qarib: We have sent forth other Messengers before you and given them wives and descendants. Yet none of them could bring a sign except by the permission of Allah. Every term has its Book.
Sarwar: We sent Messengers before you (Muhammad) and gave them wives and offspring. No Messenger was to show miracles without the permission of God.
Shakir: And certainly We sent messengers before you and gave them wives and children, and it is not in (the power of) an messenger to bring a sign except by Allah's permission; for every term there is an appointment
Pickthall: And verily We sent messengers (to mankind) before thee, and We appointed for them wives and offspring, and it was not (given) to any messenger that he should bring a portent save by Allah's leave. For everything there is a time prescribed.
Yusufali: We did send messengers before thee, and appointed for them wives and children: and it was never the part of a messenger to bring a sign except as Allah permitted (or commanded). For each period is a Book (revealed).

Qarib: Allah blots out, and He establishes what He will. With Him is the Essence of the Book.
Sarwar: For every event God has ordained His decree. God establishes or effaces whatever He wants and with Him is the original of the Book.
Shakir: Allah makes to pass away and establishes what He pleases, and with Him is the basis of the Book
Pickthall: Allah effaceth what He will, and establisheth (what He will), and with Him is the source of ordinance.
Yusufali: Allah doth blot out or confirm what He pleaseth: with Him is the Mother of the Book.

Qarib: Whether We show you part of that We promise them, or We call you to Us, it is only for you to deliver the Message, and Ours is the accounting.
Sarwar: Whether We show them (the unbelievers) to you facing the punishment with which We had threatened them, or make you die first (before its fulfillment), your duty is only to preach. It is up to Us to call them to account (for their deeds).
Shakir: And We will either let you see part of what We threaten them with or cause you to die, for only the delivery of the message is (incumbent) on you, while calling (them) to account is Our (business)
Pickthall: Whether We let thee see something of that which We have promised them, or make thee die (before its happening), thine is but conveyance (of the message). Ours the reckoning.
Yusufali: Whether We shall show thee (within thy life-time) part of what we promised them or take to ourselves thy soul (before it is all accomplished),- thy duty is to make (the Message) reach them: it is our part to call them to account.