In the name of Allah, Most Gracious, Most Merciful

Qarib: Praise belongs to Allah who has sent down the Book to His worshiper (Prophet Muhammad) and has not made any crookedness in it,
Sarwar: Praise be to God. He has sent the Book to His servant and has made it a flawless guide (for human beings)
Shakir: (All) praise is due to Allah, Who revealed the Book to His servant and did not make in it any crookedness
Pickthall: Praise be to Allah Who hath revealed the Scripture unto His slave, and hath not placed therein any crookedness,
Yusufali: Praise be to Allah, Who hath sent to His Servant the Book, and hath allowed therein no Crookedness:

Qarib: unswerving. To warn of great violence from Him, and to give good tidings to the believers who do good deeds that theirs shall be a goodly wage
Sarwar: so that he could warn them of His stern retribution, give the glad news of the best and everlasting reward to the righteously striving believers,
Shakir: Rightly directing, that he might give warning of severe punishment from Him and give good news to the believers who do good that they shall have a goodly reward,
Pickthall: (But hath made it) straight, to give warning of stern punishment from Him, and to bring unto the believers who do good works the news that theirs will be a fair reward,
Yusufali: (He hath made it) Straight (and Clear) in order that He may warn (the godless) of a terrible Punishment from Him, and that He may give Glad Tidings to the Believers who work righteous deeds, that they shall have a goodly Reward,

Qarib: and they will live for ever therein.
Sarwar: wherein they shall remain forever,
Shakir: Staying in it for ever;
Pickthall: Wherein they will abide for ever;
Yusufali: Wherein they shall remain for ever:

Qarib: And it (the Koran) warns those who say: 'Allah has taken a son. '
Sarwar: and admonish those who say that God has begotten a son.
Shakir: And warn those who say: Allah has taken a son
Pickthall: And to warn those who say: Allah hath chosen a son,
Yusufali: Further, that He may warn those (also) who say, "Allah hath begotten a son":

Qarib: . Surely, of this they have no knowledge, neither they nor their fathers; it is a monstrous word that comes from their mouths, they say nothing but a lie.
Sarwar: Neither they nor their fathers had any knowledge of such utterance (that God has begotten a son). Whatever they say about (this matter) is vicious blasphemy and plain lies.
Shakir: They have no knowledge of it, nor had their fathers; a grievous word it is that comes out of their mouths; they speak nothing but a lie
Pickthall: (A thing) whereof they have no knowledge, nor (had) their fathers, Dreadful is the word that cometh out of their mouths. They speak naught but a lie.
Yusufali: No knowledge have they of such a thing, nor had their fathers. It is a grievous thing that issues from their mouths as a saying what they say is nothing but falsehood!

Qarib: Yet perchance, if they do not believe in this tiding, you will consume yourself with grief and follow after them.
Sarwar: Perhaps you will destroy yourself out of grief because they disbelieve this Book.
Shakir: Then maybe you will kill yourself with grief, sorrowing after them, if they do not believe in this announcement
Pickthall: Yet it may be, if they believe not in this statement, that thou (Muhammad) wilt torment thy soul with grief over their footsteps.
Yusufali: Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this Message.

Qarib: We have appointed all that is on the earth an adornment for it, in order that We try which of them is finest in works.
Sarwar: We have caused earthly things to seem attractive so that We can see who will excel in good deeds.
Shakir: Surely We have made whatever is on the earth an embellishment for it, so that We may try them (as to) which of them is best in works
Pickthall: Lo! We have placed all that is on the earth as an ornament thereof that We may try them: which of them is best in conduct.
Yusufali: That which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct.

Qarib: We will surely reduce all that is on it to barren dust.
Sarwar: Let it be known that We will turn all things on earth into dust.
Shakir: And most surely We will make what is on it bare ground without herbage
Pickthall: And lo! We shall make all that is thereon a barren mound.
Yusufali: Verily what is on earth we shall make but as dust and dry soil (without growth or herbage).

Qarib: Or, do you think the companions of the Cave and the tomb stone were a wonder among Our signs?
Sarwar: Do you not think that the story of the Companions of the Cave and the Inscription was one of Our marvelous miracles?
Shakir: Or, do you think that the Fellows of the Cave and the Inscription were of Our wonderful signs?
Pickthall: Or deemest thou that the People of the Cave and the Inscription are a wonder among Our portents?
Yusufali: Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Sign?

Qarib: When the youths sought refuge in the Cave, they said: 'Lord give us from Your Mercy and furnish us with rectitude in our affair. '
Sarwar: When the youth sought refuge in the cave they prayed "Lord, grant us mercy and help us to get out of this trouble in a righteous way".
Shakir: When the youths sought refuge in the cave, they said: Our Lord! grant us mercy from Thee, and provide for us a right course in our affair
Pickthall: When the young men fled for refuge to the Cave and said: Our Lord! Give us mercy from Thy presence, and shape for us right conduct in our plight.
Yusufali: Behold, the youths betook themselves to the Cave: they said, "Our Lord! bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!"

Qarib: For many years We sealed up their hearing in the Cave,
Sarwar: We sealed their ears in the cave for a number of years.
Shakir: So We prevented them from hearing in the cave for a number of years
Pickthall: Then We sealed up their hearing in the Cave for a number of years.
Yusufali: Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard not):

Qarib: and thereafter We revived them to find out which of the two parties could best calculate the length of their stay.
Sarwar: Then We roused them to find out which of the party had the correct account of the duration of their sleep in the cave.
Shakir: Then We raised them up that We might know which of the two parties was best able to compute the time for which they remained
Pickthall: And afterward We raised them up that We might know which of the two parties would best calculate the time that they had tarried.
Yusufali: Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried!

Qarib: In truth We tell to you their news. They were young men who believed in their Lord, and We increased them in guidance.
Sarwar: We tell you this story for a genuine purpose. They were young people who believed in their Lord and We gave them further guidance.
Shakir: We relate to you their story with the truth; surely they were youths who believed in their Lord and We increased them in guidance
Pickthall: We narrate unto thee their story with truth. Lo! they were young men who believed in their Lord, and We increased them in guidance.
Yusufali: We relate to thee their story in truth: they were youths who believed in their Lord, and We advanced them in guidance:

Qarib: We strengthened their hearts when they stood up and said: 'Our Lord is the Lord of the heavens and the earth. We will call on no other god except Him; (for if we did), we would have spoken outrageously (in disbelief),
Sarwar: We strengthened their hearts when they stood up against the idols and said, "Our Lord is the Lord of the heavens and the earth. We shall never worship anyone other than Him lest we commit blasphemy.
Shakir: And We strengthened their hearts with patience, when they stood up and said: Our Lord is the Lord of the heavens and the earth; we will by no means call upon any god besides Him, for then indeed we should have said an extravagant thing
Pickthall: And We made firm their hearts when they stood forth and said: Our Lord is the Lord of the heavens and the earth. We cry unto no Allah beside Him, for then should we utter an enormity.
Yusufali: We gave strength to their hearts: Behold, they stood up and said: "Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed have uttered an enormity!

Qarib: These, our nation have taken to themselves gods, other than Allah. Why do they not bring some clear authority regarding them! Who does greater evil than he who forges a lie against Allah? '
Sarwar: Our people have considered other things equal to God. Why cannot they present clear proof in support of their claim. Who is more unjust than one who invents falsehood against God?"
Shakir: These our people have taken gods besides Him; why do they not produce any clear authority in their support? Who is then more unjust than he who forges a lie against Allah?
Pickthall: These, our people, have chosen (other) gods beside Him though they bring no clear warrant (vouchsafed) to them. And who doth greater wrong than he who inventeth a lie concerning Allah?
Yusufali: "These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against Allah?

Qarib: When you depart from them and from what they worship, other than Allah, seek refuge in the Cave. Allah will extend His Mercy to you and will furnish you with a gentle issue of your affair.
Sarwar: (They were told), "Now that you have abandoned them and what they worship instead of God, seek refuge in the cave. God will, certainly, grant you mercy and provide you with help to safely get out of this trouble."
Shakir: And when you forsake them and what they worship save Allah, betake yourselves for refuge to the cave; your Lord will extend to you largely of His mercy and provide for you a profitable course in your affair
Pickthall: And when ye withdraw from them and that which they worship except Allah, then seek refuge in the Cave; your Lord will spread for you of His mercy and will prepare for you a pillow in your plight.
Yusufali: "When ye turn away from them and the things they worship other than Allah, betake yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair towards comfort and ease."

Qarib: You might have seen the rising sun incline towards the right of their Cave, and, as it set go past them on the left, while they stayed within an open space in the Cave. That was one of the signs of Allah. He whom Allah guides is rightly guided; but he whom He leads astray you shall not find for him a guardian to guide him.
Sarwar: No sunlight could reach them during their sleep in the cave. One could see the rising sun decline to the right of their cave and the setting sun move its way to the left whilst they were sleeping in an opening of the cave. This is one of the miracles of God. Whomever God guides receives the right guidance and you will never find a guardian or guide for those whom He causes to go astray.
Shakir: And you might see the sun when it rose, decline from their cave towards the right hand, and when it set, leave them behind on the left while they were in a wide space thereof. This is of the signs of Allah; whomsoever Allah guides, he is the rightly guided one, and whomsoever He causes to err, you shall not find for him any friend to lead (him) aright
Pickthall: And thou mightest have seen the sun when it rose move away from their cave to the right, and when it set go past them on the left, and they were in the cleft thereof. That was (one) of the portents of Allah. He whom Allah guideth, he indeed is led aright, and he whom He sendeth astray, for him thou wilt not find a guiding friend.
Yusufali: Thou wouldst have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the open space in the midst of the Cave. Such are among the Signs of Allah: He whom Allah, guides is rightly guided; but he whom Allah leaves to stray,- for him wilt thou find no protector to lead him to the Right Way.

Qarib: You might have thought them awake, though they were sleeping. We turned them about to the right and to the left, while their dog stretched its paws at the entrance. Had you seen them you would surely have become filled with terror and turned your back on them in flight.
Sarwar: One would think them (the youths) awake while, in fact, they were sleeping. We turned their bodies from right to left and their dog stretched its front legs on the ground. Had one looked them over, he would have run away from them in terror.
Shakir: And you might think them awake while they were asleep and We turned them about to the right and to the left, while their dog (lay) outstretching its paws at the entrance; if you looked at them you would certainly turn back from them in flight, and you would certainly be filled with awe because of them
Pickthall: And thou wouldst have deemed them waking though they were asleep, and We caused them to turn over to the right and the left, and their dog stretching out his paws on the threshold. If thou hadst observed them closely thou hadst assuredly turned away from them in flight, and hadst been filled with awe of them.
Yusufali: Thou wouldst have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them.

Qarib: As such We revived them so that they might question one another. 'How long have you stayed here? ' asked one of them. 'We have been here a day, or part of it, ' they replied. They said: 'Your Lord knows best how long we have stayed here. Let one of you go to the city with this silver (coin) and let him search for one who has the purest food and bring provision from it. Let him be courteous, but let no one sense it is you.
Sarwar: We roused them from their sleep so that they would question each other about their stay in the cave. One of them said, "How long do you think we have stayed here?" They replied, "A day or part of a day." They added, " Your Lord knows better how long we have stayed here. Let us send one of us with this money to the city to get some pure food so that we might eat. He should be careful so that no one will know about us. If they were to recognize us,
Shakir: And thus did We rouse them that they might question each other. A speaker among them said: How long have you tarried? They said: We have tarried for a day or a part of a day. (Others) said: Your Lord knows best how long you have tarried. Now send one of you with this silver (coin) of yours to the city, then let him see which of them has purest food, so let him bring you provision from it, and let him behave with gentleness, and by no means make your case known to any one:
Pickthall: And in like manner We awakened them that they might question one another. A speaker from among them said: How long have ye tarried? They said: We have tarried a day or some part of a day, (Others) said: Your Lord best knoweth what ye have tarried. Now send one of you with this your silver coin unto the city, and let him see what food is purest there and bring you a supply thereof. Let him be courteous and let no man know of you.
Yusufali: Such (being their state), we raised them up (from sleep), that they might question each other. Said one of them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part of a day." (At length) they (all) said, "Allah (alone) knows best how long ye have stayed here.... Now send ye then one of you with this money of yours to the town: let him find out which is the best food (to be had) and bring some to you, that (ye may) satisfy your hunger therewith: And let him behave with care and courtesy, and let him not inform any one about you.

Qarib: For, if they appear in front of you, they will stone you to death or restore you to their religion. Then you will never prosper. '
Sarwar: they would certainly stone us to death or force us to follow their religion. Then we shall never be able to have everlasting happiness."
Shakir: For surely if they prevail against you they would stone you to death or force you back to their religion, and then you will never succeed
Pickthall: For they, if they should come to know of you, will stone you or turn you back to their religion; then ye will never prosper.
Yusufali: "For if they should come upon you, they would stone you or force you to return to their cult, and in that case ye would never attain prosperity."

Qarib: And so We made them (the unbelievers) stumble upon them, so that they might know that the promise of Allah is true and that there is no doubt about the Hour. They argued among themselves over their affair, then (the unbelievers) said: 'Build a building over them (their remains). Their Lord knows best who they were. 'But those who prevailed over the matter said; 'We will build around them a Mosque. '
Sarwar: We caused their story to become public so that people would know that God's promise was true and that there is no doubt about the coming of the Day of Judgment. They started to argue with each other about the matter (Resurrection) and some of them said, "Let us establish a building at the youths' sleeping place (to hide them). Their Lord knew best their intentions about them. The majority prevailed in their suggestion of the establishment of a mosque in that place.
Shakir: And thus did We make (men) to get knowledge of them that they might know that Allah's promise is true and that as for the hour there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them-- their Lord best knows them. Those who prevailed in their affair said: We will certainly raise a masjid over them
Pickthall: And in like manner We disclosed them (to the people of the city) that they might know that the promise of Allah is true, and that, as for the Hour, there is no doubt concerning it. When (the people of the city) disputed of their case among themselves, they said: Build over them a building; their Lord knoweth best concerning them. Those who won their point said: We verily shall build a place of worship over them.
Yusufali: Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them."

Qarib: Some will say: 'They were three; their dog was the fourth. ' Others, guessing at the Unseen, will say: 'They were five and their dog was the sixth. ' And yet others: 'Seven; their dog was the eighth. ' Say: 'My Lord knows best their number. Except for a few none know their number. ' Therefore, do not dispute with them except in outward disputation, and do not ask any of them concerning them.
Sarwar: (With regard to the number of the youths) some say, "There were three and the dog was the fourth one," Others say, "There were five and the dog was the sixth one." In reality, they are just feeling around in the dark. Still some of them say, "There were seven and the dog was the eighth one." (Muhammad), say, "My Lord has the best knowledge of their number. You know very little about it." Do not insist on arguing with them, but merely tell them the story as it has been revealed to you and do not ask anyone about them.
Shakir: (Some) say: (They are) three, the fourth of them being their dog; and (others) say: Five, the sixth of them being their dog, making conjectures at what is unknown; and (others yet) say: Seven, and the eighth of them is their dog. Say: My Lord best knows their number, none knows them but a few; therefore contend not in the matter of them but with an outward contention, and do not question concerning them any of them
Pickthall: (Some) will say: They were three, their dog the fourth, and (some) say: Five, their dog the sixth, guessing at random; and (some) say: Seven, and their dog the eighth. Say (O Muhammad): My Lord is Best Aware of their number. None knoweth them save a few. So contend not concerning them except with an outward contending, and ask not any of them to pronounce concerning them.
Yusufali: (Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: "My Lord knoweth best their number; It is but few that know their (real case)." Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers.

Qarib: Do not say of anything: 'I will do it tomorrow, '
Sarwar: Never say of something, "I shall do it tomorrow,"
Shakir: And do not say of anything: Surely I will do it tomorrow,
Pickthall: And say not of anything: Lo! I shall do that tomorrow,
Yusufali: Nor say of anything, "I shall be sure to do so and so tomorrow"-

Qarib: unless (you add) 'if Allah wills. ' And remember your Lord when you forget and say: 'It may be that my Lord will guide me to something nearer to rectitude than this. '
Sarwar: without adding, "if God wills." Recall your Lord if you forget to do something. Say, "I hope that my Lord will provide me better guidance."
Shakir: Unless Allah pleases; and remember your Lord when you forget and say: Maybe my Lord will guide me to a nearer course to the right than this
Pickthall: Except if Allah will. And remember thy Lord when thou forgettest, and say: It may be that my Lord guideth me unto a nearer way of truth than this.
Yusufali: Without adding, "So please Allah!" and call thy Lord to mind when thou forgettest, and say, "I hope that my Lord will guide me ever closer (even) than this to the right road."

Qarib: And they stayed in the Cave three hundred years and to that they added nine more.
Sarwar: They, in fact, stayed in the cave for three hundred plus nine further years.
Shakir: And they remained in their cave three hundred years and (some) add (another) nine
Pickthall: And (it is said) they tarried in their Cave three hundred years and add nine.
Yusufali: So they stayed in their Cave three hundred years, and (some) add nine (more)

Qarib: Say: 'None but Allah knows how long they stayed. To Him belong the Unseen in the heavens and the earth. How well He sees, and how well He hears! They have no other guardian, other than Him, and He allows no one (to share) His rule. '
Sarwar: (Muhammad), say, "God knows best how long they stayed there; to Him belongs the unseen of both the heavens and the earth. How clear is His sight and how keen His hearing! No one other than Him is their guardian and no one shares His Judgment.
Shakir: Say: Allah knows best how long they remained; to Him are (known) the unseen things of the heavens and the earth; how clear His sight and how clear His hearing! There is none to be a guardian for them besides Him, and He does not make any one His associate in His Judgment
Pickthall: Say: Allah is Best Aware how long they tarried. His is the Invisible of the heavens and the earth. How clear of sight is He and keen of hearing! They have no protecting friend beside Him, and He maketh none to share in His government.
Yusufali: Say: "Allah knows best how long they stayed: with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees, how finely He hears (everything)! They have no protector other than Him; nor does He share His Command with any person whatsoever.

Qarib: Recite what is revealed to you in the Book of your Lord. No one can change His Words. You shall find no refuge other than Him.
Sarwar: Read whatever is revealed to you from the Book of your Lord. No one can change His words and you can never find any refuge other than Him.
Shakir: And recite what has been revealed to you of the Book of your Lord, there is none who can alter His words; and you shall not find any refuge besides Him
Pickthall: And recite that which hath been revealed unto thee of the Scripture of thy Lord. There is none who can change His words, and thou wilt find no refuge beside Him.
Yusufali: And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him.

Qarib: And be patient with those who call to their Lord in the morning and evening, desiring His Face. And do not turn your eyes away from them desiring the good things of this life, nor obey he whose heart We have made neglectful of Our remembrance; so that he follows his own lust, and his affair has become excessive.
Sarwar: Be patient with those who worship their Lord in the mornings and evenings to seek His pleasure. Do not overlook them to seek the worldly pleasures. Do not obey those whom We have caused to neglect Us and instead follow their own desires beyond all limits.
Shakir: And withhold yourself with those who call on their Lord morning and evening desiring His goodwill, and let not your eyes pass from them, desiring the beauties of this world's life; and do not follow him whose heart We have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded
Pickthall: Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His Countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned.
Yusufali: And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.

Qarib: Say: 'This is the truth from your Lord. Let whosoever will, believe, and whosoever will, disbelieve it. ' For the harmdoers, We have prepared a Fire, the pavilion of which encompasses them. When they cry out for relief, they shall be showered with water as hot as molten copper, which will scald their faces; how evil a drink, and how evil a restingplace!
Sarwar: Say," Truth comes from your Lord. Let people have faith or disbelieve as they chose." For the unjust We have prepared a fire which will engulf them with its (flames). Whenever they cry for help they will be answered with water as hot as molted brass which will scald their faces. How terrible is such a drink and such a resting place!
Shakir: And say: The truth is from your Lord, so let him who please believe, and let him who please disbelieve; surely We have prepared for the iniquitous a fire, the curtains of which shall encompass them about; and if they cry for water, they shall be given water like molten brass which will scald their faces; evil the drink and ill the resting-place
Pickthall: Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting-place!
Yusufali: Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it): for the wrong-doers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted brass, that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on!

Qarib: As for those who believe and do good works We do not waste the wage of whosoever does good works.
Sarwar: The righteously striving believers should know that We do not neglect the reward of those who do good deeds.
Shakir: Surely (as for) those who believe and do good, We do not waste the reward of him who does a good work
Pickthall: Lo! as for those who believe and do good works - Lo! We suffer not the reward of one whose work is goodly to be lost.
Yusufali: As to those who believe and work righteousness, verily We shall not suffer to perish the reward of any who do a (single) righteous deed.

Qarib: Those, they shall live in the Gardens of Eden, underneath which rivers flow. They shall be adorned with bracelets of gold and arrayed in green garments of silk, and brocade, reclining therein on couches; how excellent is their reward and how fine is their resting place!
Sarwar: They will be admitted to the gardens of Eden wherein streams flow. They will rest on soft couches, decked with bracelets of gold and clothed in green silk garments and shining brocade. How blissful is such a reward and resting place!
Shakir: These it is for whom are gardens of perpetuity beneath which rivers flow, ornaments shall be given to them therein of bracelets of gold, and they shall wear green robes of fine silk and thick silk brocade interwoven with gold, reclining therein on raised couches; excellent the recompense and goodly the resting place
Pickthall: As for such, theirs will be Gardens of Eden, wherein rivers flow beneath them; therein they will be given armlets of gold and will wear green robes of finest silk and gold embroidery, reclining upon throne therein. Blest the reward, and fair the resting-place!
Yusufali: For them will be Gardens of Eternity; beneath them rivers will flow; they will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade: They will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on!

Qarib: Give them the parable of two men. To one we gave two gardens of vines and surrounded them with palm trees and in between the two we placed a sown field.
Sarwar: (Muhammad), tell them the parable of the two men. To one of them We had given two gardens of vines surrounded by the palm trees with a piece of farm land between them
Shakir: And set forth to them a parable of two men; for one of them We made two gardens of grape vines, and We surrounded them both with palms, and in the midst of them We made cornfields
Pickthall: Coin for them a similitude: Two men, unto one of whom We had assigned two gardens of grapes, and We had surrounded both with date-palms and had put between them tillage.
Yusufali: Set forth to them the parable of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields.

Qarib: Each of the two gardens yielded its produce and did not fail in the least and We made a river to gush through them,
Sarwar: and a stream flowing through the middle of the gardens.
Shakir: Both these gardens yielded their fruits, and failed not aught thereof, and We caused a river to gush forth in their midst,
Pickthall: Each of the gardens gave its fruit and withheld naught thereof. And We caused a river to gush forth therein.
Yusufali: Each of those gardens brought forth its produce, and failed not in the least therein: in the midst of them We caused a river to flow.

Qarib: so he had fruit. As he spoke with his companion, as he was conversing with him, 'My wealth is more abundant than yours and men have a greater respect for me. '
Sarwar: Both gardens would yield fruits to their fullest capacity. Whatever was produced belonged to him. To his friend he exclaimed, "I have more wealth and greater man-power than you."
Shakir: And he possessed much wealth; so he said to his companion, while he disputed with him: I have greater wealth than you, and am mightier in followers
Pickthall: And he had fruit. And he said unto his comrade, when he spake with him: I am more than thee in wealth, and stronger in respect of men.
Yusufali: (Abundant) was the produce this man had : he said to his companion, in the course of a mutual argument: "more wealth have I than you, and more honour and power in (my following of) men."

Qarib: And when, having wronged himself, he entered his garden, he said: 'I do not think that this will ever perish!
Sarwar: He unjustly entered his garden and said, "I do not think this (property) will ever perish
Shakir: And he entered his garden while he was unjust to himself. He said: I do not think that this will ever perish
Pickthall: And he went into his garden, while he (thus) wronged himself. He said: I think not that all this will ever perish.
Yusufali: He went into his garden in a state (of mind) unjust to his soul: He said, "I deem not that this will ever perish,

Qarib: Nor do I think that the Hour will come. Even if I returned to my Lord, I should surely find a better place than this. '
Sarwar: nor do I think that there will be a Day of Judgment. Even if I shall be brought before my Lord, I certainly deserve to have a better place than this."
Shakir: And I do not think the hour will come, and even if I am returned to my Lord I will most certainly find a returning place better than this
Pickthall: I think not that the Hour will ever come, and if indeed I am brought back unto my Lord I surely shall find better than this as a resort.
Yusufali: "Nor do I deem that the Hour (of Judgment) will (ever) come: Even if I am brought back to my Lord, I shall surely find (there) something better in exchange."

Qarib: His companion said, during his conversation with him: 'What, do you disbelieve in Him who created you from dust, then from a spermdrop, and then fashioned you into a man!
Sarwar: His friend said to him, "How can you disbelieve in the One who turned clay into sperm out of which He created you?
Shakir: His companion said to him while disputing with him: Do you disbelieve in Him Who created you from dust, then from a small seed, then He made you a perfect man?
Pickthall: His comrade, when he (thus) spake with him, exclaimed: Disbelievest thou in Him Who created thee of dust, then of a drop (of seed), and then fashioned thee a man?
Yusufali: His companion said to him, in the course of the argument with him: "Dost thou deny Him Who created thee out of dust, then out of a sperm-drop, then fashioned thee into a man?

Qarib: He is Allah, my Lord, and I will not associate anyone with My Lord.
Sarwar: I believe that He is God my Lord and I do not consider anything equal to Him."
Shakir: But as for me, He, Allah, is my Lord, and I do not associate anyone with my Lord
Pickthall: But He is Allah, my Lord, and I ascribe unto my Lord no partner.
Yusufali: "But (I think) for my part that He is Allah, My Lord, and none shall I associate with my Lord.

Qarib: When you entered your garden why did you not say: "If Allah wills; there is no power except by Allah." Though you see me lesser than yourself in wealth and children,
Sarwar: When entering your garden, you should have said, "This is what God willed; All Power belongs to Him. Even if you consider me inferior to yourself in wealth and offspring,
Shakir: And wherefore did you not say when you entered your garden: It is as Allah has pleased, there is no power save in Allah? If you consider me to be inferior to you in wealth and children,
Pickthall: If only, when thou enteredst thy garden, thou hadst said: That which Allah willeth (will come to pass)! There is no strength save in Allah! Though thou seest me as less than thee in wealth and children,
Yusufali: "Why didst thou not, as thou wentest into thy garden, say: 'Allah's will (be done)! There is no power but with Allah!' If thou dost see me less than thee in wealth and sons,

Qarib: maybe my Lord will give me a garden better than yours, and send down a thunderbolt from heaven, so that in the morning it will be a slope of dust,
Sarwar: perhaps my Lord will give me a garden better than yours and strike your garden with a thunderbolt from the sky to turn it into a barren ground,
Shakir: Then maybe my Lord will give me what is better than your garden, and send on it a thunderbolt from heaven so that it shall become even ground without plant,
Pickthall: Yet it may be that my Lord will give me better than thy garden, and will send on it a bolt from heaven, and some morning it will be a smooth hillside,
Yusufali: "It may be that my Lord will give me something better than thy garden, and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand!-

Qarib: or, in the morning its water will be drained into the earth so that you will not have a means to reach it. '
Sarwar: or cause the streams in your garden to disappear under the ground such that you will never be able to find them.
Shakir: Or its waters should sink down into the ground so that you are unable to find it
Pickthall: Or some morning the water thereof will be lost in the earth so that thou canst not make search for it.
Yusufali: "Or the water of the garden will run off underground so that thou wilt never be able to find it."

Qarib: And all his fruit were destroyed, and in the morning he wrung his hands with grief at all he had spent on it, for it had collapsed upon its trellises, and he said: 'Would that I had not associated anyone with my Lord! '
Sarwar: (Sure enough the rich person's) fruits were all destroyed and he began to wring his hands in grief for all that he had invested in his garden. He found his garden tumbled to its trellises and said, "Would that I had not considered anything equal to my Lord".
Shakir: And his wealth was destroyed; so he began to wring his hands for what he had spent on it, while it lay, having fallen down upon its roofs, and he said: Ah me! would that I had not associated anyone with my Lord
Pickthall: And his fruit was beset (with destruction). Then began he to wring his hands for all that he had spent upon it, when (now) it was all ruined on its trellises, and to say: Would that I had ascribed no partner to my Lord!
Yusufali: So his fruits (and enjoyment) were encompassed (with ruin), and he remained twisting and turning his hands over what he had spent on his property, which had (now) tumbled to pieces to its very foundations, and he could only say, "Woe is me! Would I had never ascribed partners to my Lord and Cherisher!"

Qarib: He had no host to help him besides Allah, and he was helpless
Sarwar: He had no one besides God to help him, nor could he himself achieve any success.
Shakir: And he had no host to help him besides Allah nor could he defend himself
Pickthall: And he had no troop of men to help him as against Allah, nor could he save himself.
Yusufali: Nor had he numbers to help him against Allah, nor was he able to deliver himself.

Qarib: that Day. Supremacy belongs only to Allah, the True. He is the best to reward and the best ending.
Sarwar: In such helplessness, the human being realizes that it is God who is the true Guardian and His rewards and recompense are the best.
Shakir: Here is protection only Allah's, the True One; He is best in (the giving of) reward and best in requiting
Pickthall: In this case is protection only from Allah, the True, He is Best for reward, and best for consequence.
Yusufali: There, the (only) protection comes from Allah, the True One. He is the Best to reward, and the Best to give success.

Qarib: Give to them a parable about this present life. It is like water We have sent down from the sky with which the plants of the earth mingle, and in the morning it is straw the wind scatters. Allah is Powerful over all things.
Sarwar: (Muhammad), tell them, "The worldly life resembles the (seasonal) plants that blossom by the help of the water which God sends from the sky. After a short time all of them fade away and the winds scatter them (and turns them into dust). God has power over all things.
Shakir: And set forth to them parable of the life of this world: like water which We send down from the cloud so the herbage of the earth becomes tangled on account of it, then it becomes dry broken into pieces which the winds scatter; and Allah is the holder of power over all things
Pickthall: And coin for them the similitude of the life of the world as water which We send down from the sky, and the vegetation of the earth mingleth with it and then becometh dry twigs that the winds scatter. Allah is able to do all things.
Yusufali: Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things.

Qarib: Wealth and children are the ornament of this present life. But the things that last and good deeds, are better with your Lord in reward and hope.
Sarwar: Children and property are the ornaments of the worldly life, but for deeds which continually produce virtue one can obtain better rewards from God and have greater hope in Him.
Shakir: Wealth and children are an adornment of the life of this world; and the ever-abiding, the good works, are better with your Lord in reward and better in expectation
Pickthall: Wealth and children are an ornament of the life of the world. But the good deeds which endure are better in thy Lord's sight for reward, and better in respect of hope.
Yusufali: Wealth and sons are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of thy Lord, as rewards, and best as (the foundation for) hopes.

Qarib: And on the Day when We shall set the mountains in motion and you shall see the earth a leveled plain; when We gather them together, and would not leave even one behind,
Sarwar: On the day when We will cause the mountains to travel around and the earth to turn into a levelled plain, We will also bring all human beings together. No one will be left behind.
Shakir: And the day on which We will cause the mountains to pass away and you will see the earth a levelled plain and We will gather them and leave not any one of them behind
Pickthall: And (bethink you of) the Day when we remove the hills and ye see the earth emerging, and We gather them together so as to leave not one of them behind.
Yusufali: One Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them.

Qarib: and they shall be presented in ranks before your Lord (who will say to them:) 'You have returned to Us as We created you the first time. No, you claimed We would not appoint a meeting for you!
Sarwar: They will all be lined up in the presence of your Lord who will tell them, "Despite your belief that there would never be a Day of Judgment, all of you are brought in Our presence just as though We had created you for the first time. You believed that our promise could never come true."
Shakir: And they shall be brought before your Lord, standing in ranks: Now certainly you have come to Us as We created you at first. Nay, you thought that We had not appointed to you a time of the fulfillment of the promise
Pickthall: And they are set before thy Lord in ranks (and it is said unto them): Now verily have ye come unto Us as We created you at the first. But ye thought that We had set no tryst for you.
Yusufali: And they will be marshalled before thy Lord in ranks, (with the announcement), "Now have ye come to Us (bare) as We created you first: aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!":

Qarib: And the Book shall be set in place, and you will see the sinners fearful of what is in it. ' They shall say: 'Woe to us! How is it, this book omits nothing small or great, all are counted! ' And they shall find what they did is present, and Your Lord will wrong no one.
Sarwar: When the record of every one's deeds is placed before him, you will see the criminals terrified from what the record contains. They will say, "Woe to us! What kind of record is this that has missed nothing small or great?" They will find whatever they have done right before their very eyes. Your Lord is not unjust to any one.
Shakir: And the Book shall be placed, then you will see the guilty fearing from what is in it, and they will say: Ah! woe to us! what a book is this! it does not omit a small one nor a great one, but numbers them (all); and what they had done they shall find present (there); and your Lord does not deal unjustly with anyone
Pickthall: And the Book is placed, and thou seest the guilty fearful of that which is therein, and they say: What kind of a Book is this that leaveth not a small thing nor a great thing but hath counted it! And they find all that they did confronting them, and thy Lord wrongeth no-one.
Yusufali: And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! woe to us! what a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will thy Lord treat with injustice.

Qarib: When We said to the angels: 'Prostrate yourselves before Adam, ' all prostrated themselves except iblis, who was one of the jinn, disobedient to the command of his Lord. Would you then take him and his descendants to be your guardians, other than Me, when they are your clear enemy? How evil is the exchange for the harmdoers!
Sarwar: When We told the angels to prostrate before Adam they all obeyed except Iblis. He was a jinn and he sinned against the command of his Lord. Why do you (people) obey him and his offspring instead of Me, even though they are your enemies? How terrible will be the recompense that the wrong doers will receive!
Shakir: And when We said to the angels: Make obeisance to Adam; they made obeisance but Iblis (did it not). He was of the jinn, so he transgressed the commandment of his Lord. What! would you then take him and his offspring for friends rather than Me, and they are your enemies? Evil is (this) change for the unjust
Pickthall: And (remember) when We said unto the angels: Fall prostrate before Adam, and they fell prostrate, all save Iblis. He was of the jinn, so he rebelled against his Lord's command. Will ye choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you? Calamitous is the exchange for evil-doers.
Yusufali: Behold! We said to the angels, "Bow down to Adam": They bowed down except Iblis. He was one of the Jinns, and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrong-doers!

Qarib: Neither did I make them witnesses at the creation of the heavens and the earth, nor at their own creation. I would never take those who lead others astray to be My supporters.
Sarwar: I did not call (the unjust) to witness the creation of the heavens and earth nor to witness their own creation nor did I want to be helped by those who lead people astray.
Shakir: I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of their own souls; nor could I take those who lead (others) astray for aiders
Pickthall: I made them not to witness the creation of the heavens and the earth, nor their own creation; nor choose I misleaders for (My) helpers.
Yusufali: I called them not to witness the creation of the heavens and the earth, nor (even) their own creation: nor is it for helpers such as Me to take as lead (men) astray!

Qarib: And the Day He will say: 'Call on those whom you claimed to be My associates. ' They will invoke them, but they will receive no answer, for We shall place a gulf between them.
Sarwar: On the day when God asks the idolators to seek help from their idols, they will call their idols for help. But the idols will not answer them; We shall separate the two parties from each other by a destructive gulf.
Shakir: And on the day when He shall say: Call on those whom you considered to be My associates. So they shall call on them, but they shall not answer them, and We will cause a separation between them
Pickthall: And (be mindful of) the Day when He will say: Call those partners of Mine whom ye pretended. Then they will cry unto them, but they will not hear their prayer, and We shall set a gulf of doom between them.
Yusufali: One Day He will say, "Call on those whom ye thought to be My partners," and they will call on them, but they will not listen to them; and We shall make for them a place of common perdition.

Qarib: And when the evildoers see the Fire of Hell they will reckon it is there they shall fall. They shall find no escape from it.
Sarwar: When the criminals see hell fire, they will have no doubt about falling (headlong) therein, nor of finding anyone to save them.
Shakir: And the guilty shall see the fire, then they shall know that they are going to fall into it, and they shall not find a place to which to turn away from it
Pickthall: And the guilty behold the Fire and know that they are about to fall therein, and they find no way of escape thence.
Yusufali: And the Sinful shall see the fire and apprehend that they have to fall therein: no means will they find to turn away therefrom.

Qarib: We have set forth for people in this Koran all manner of parables; the human is the most disputatious of things.
Sarwar: We have given various examples in this Quran for people to learn a lesson, but the human being is the most contentious creature.
Shakir: And certainly We have explained in this Quran every kind of example, and man is most of all given to contention
Pickthall: And verily We have displayed for mankind in this Qur'an all manner of similitudes, but man is more than anything contentious.
Yusufali: We have explained in detail in this Qur'an, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious.

Qarib: Nothing prevented people from believing and seeking the forgiveness of their Lord when guidance came to them, unless they are waiting for the fate of the ancients to overtake them, or that the punishment should come upon them face to face.
Sarwar: What prevents people from having faith when guidance comes to them or from asking for forgiveness from their Lord before they face the kind of torment that the ancient people experienced or a new form of torment.
Shakir: And nothing prevents men from believing when the guidance comes to them, and from asking forgiveness of their Lord, except that what happened to the ancients should overtake them, or that the chastisement should come face to face with them
Pickthall: And naught hindereth mankind from believing when the guidance cometh unto them, and from asking forgiveness of their Lord unless (it be that they wish) that the judgment of the men of old should come upon them or (that) they should be confronted with the Doom.
Yusufali: And what is there to keep back men from believing, now that Guidance has come to them, nor from praying for forgiveness from their Lord, but that (they ask that) the ways of the ancients be repeated with them, or the Wrath be brought to them face to face?

Qarib: We send Our Messengers only to proclaim glad tidings and to give warning. But the unbelievers dispute with false arguments so that they may belie the truth. They have taken My verses and warnings in mockery.
Sarwar: The only reason for Our sending the Messengers is to give the human being the glad news of Our mercy and to warn him about Our wrath. The disbelievers argue by false means to refute the Truth. They mock My miracles and warnings.
Shakir: And We do not send messengers but as givers of good news and warning, and those who disbelieve make a false contention that they may render null thereby the truth, and they take My communications and that with which they are warned for a mockery
Pickthall: We send not the messengers save as bearers of good news and warners. Those who disbelieve contend with falsehood in order to refute the Truth thereby. And they take Our revelations and that wherewith they are threatened as a jest.
Yusufali: We only send the messengers to give Glad Tidings and to give warnings: But the unbelievers dispute with vain argument, in order therewith to weaken the truth, and they treat My Signs as a jest, as also the fact that they are warned!

Qarib: Who is greater in evil than he who, when reminded of the verses of his Lord, turns away from them and forgets what his hands have sent before him? We have placed veils over their hearts lest they should understand it, and there is heaviness in their ears. Even if you call them to guidance, they will never be guided.
Sarwar: Who are more unjust than those who are reminded of the revelations of their Lord but have disregarded them and have forgotten their deeds? We have veiled their hearts and sealed their ears so that they cannot understand. Even if you call them to the right path, they will never accept guidance.
Shakir: And who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them and forgets what his two hands have sent before? Surely We have placed veils over their hearts lest they should understand it and a heaviness in their ears; and if you call them to the guidance, they will not ever follow the right course in that case
Pickthall: And who doth greater wrong than he who hath been reminded of the revelations of his Lord, yet turneth away from them and forgetteth what his hands send forward (to the Judgment)? Lo! on their hearts We have placed coverings so that they understand not, and in their ears a deafness. And though thou call them to the guidance, in that case they can never be led aright.
Yusufali: And who doth more wrong than one who is reminded of the Signs of his Lord, but turns away from them, forgetting the (deeds) which his hands have sent forth? Verily We have set veils over their hearts lest they should understand this, and over their ears, deafness, if thou callest them to guidance, even then will they never accept guidance.

Qarib: Your Lord is Forgiving, Owner of Mercy. Had it been His will to take them to task for what they earned, He would have hastened their punishment; but they have an appointed hour from which they will never escape.
Sarwar: Your Lord is All-forgiving and All-merciful. Had He wanted to punish them for their sins, He would have been prompt to torment them. For their punishment there is an appointed time, after which there will be no way for them to escape.
Shakir: And your Lord is Forgiving, the Lord of Mercy; were He to punish them for what they earn, He would certainly have hastened the chastisement for them; but for them there is an appointed time from which they shall not find a refuge
Pickthall: Thy Lord is the Forgiver, Full of Mercy. If He took them to task (now) for what they earn, He would hasten on the doom for them; but theirs is an appointed term from which they will find no escape.
Yusufali: But your Lord is Most forgiving, full of Mercy. If He were to call them (at once) to account for what they have earned, then surely He would have hastened their punishment: but they have their appointed time, beyond which they will find no refuge.

Qarib: And those villages! When they became evil We destroyed them and appointed a meeting for their destruction.
Sarwar: We only destroyed the inhabitants of certain towns when they had committed injustice and did not repent before Our deadline.
Shakir: And (as for) these towns, We destroyed them when they acted unjustly, and We have appointed a time for their destruction
Pickthall: And (all) those townships! We destroyed them when they did wrong, and We appointed a fixed time for their destruction.
Yusufali: Such were the populations we destroyed when they committed iniquities; but we fixed an appointed time for their destruction.

Qarib: When Moses said to his (assisting) youth: 'I will not give up until I reach the point where the two seas meet even though I should go on for many years. '
Sarwar: (Consider) when Moses said to his young companion, "I shall continue travelling until I reach the junction of the two seas or have travelled for many years".
Shakir: And when Musa said to his servant: I will not cease until I reach the junction of the two rivers or I will go on for years
Pickthall: And when Moses said unto his servant: I will not give up until I reach the point where the two rivers meet, though I march on for ages.
Yusufali: Behold, Moses said to his attendant, "I will not give up until I reach the junction of the two seas or (until) I spend years and years in travel."

Qarib: But when they came to the point where the two met, they forgot their fish, which made its way burrowing into the sea.
Sarwar: When they reached the junction of the two seas they found out that they had forgotten all about the fish (which they had carried for food). The fish found its way into the sea.
Shakir: So when they had reached the junction of the two (rivers) they forgot their fish, and it took its way into the sea, going away
Pickthall: And when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free.
Yusufali: But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel.

Qarib: And when they had gone further, he said to his assisting youth; 'Bring us our breakfast; we are worn out from our journey. '
Sarwar: Moses asked his young companion when they crossed this point, "Bring us our food; the journey has made us tired."
Shakir: But when they had gone farther, he said to his servant: Bring to us our morning meal, certainly we have met with fatigue from this our journey
Pickthall: And when they had gone further, he said unto his servant: Bring us our breakfast. Verily we have found fatigue in this our journey.
Yusufali: When they had passed on (some distance), Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey."

Qarib: He replied: 'What do you think, I forgot the fish when we were resting on the rock. None but satan made me forget to mention this it made its way into the sea in a marvelous fashion. '
Sarwar: His companion replied, "Do you remember the rock on which we took rest? Satan made me forget to mention to you the story of the fish and how it miraculously made its way into the sea.
Shakir: He said: Did you see when we took refuge on the rock then I forgot the fish, and nothing made me forget to speak of it but the Shaitan, and it took its way into the river; what a wonder!
Pickthall: He said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel.
Yusufali: He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!"

Qarib: 'This is what we have been seeking! ' said he, and they retraced their footsteps
Sarwar: Moses said, "That is exactly what we are seeking. They followed their own foot prints back (to the rock)."
Shakir: He said: This is what we sought for; so they returned retracing their footsteps
Pickthall: He said: This is that which we have been seeking. So they retraced their steps again.
Yusufali: Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come).

Qarib: and found one of Our worshipers to whom We had given from Our Mercy, and to whom We had taught knowledge of Ours.
Sarwar: There they met one of Our servants who had received blessings and knowledge from Us.
Shakir: Then they found one from among Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves
Pickthall: Then found they one of Our slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our presence.
Yusufali: So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence.

Qarib: Moses said to him: 'May I follow you so that you can teach me of that you have learned of righteousness? '
Sarwar: Moses asked him, "Can I follow you so that you would teach me the guidance that you have received?"
Shakir: Musa said to him: Shall I follow you on condition that you should teach me right knowledge of what you have been taught?
Pickthall: Moses said unto him: May I follow thee, to the end that thou mayst teach me right conduct of that which thou hast been taught?
Yusufali: Moses said to him: "May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?"

Qarib: 'You will not bear patiently with me, ' He replied.
Sarwar: He replied, "You will not be able to have patience with me.
Shakir: He said: Surely you cannot have patience with me
Pickthall: He said: Lo! thou canst not bear with me.
Yusufali: (The other) said: "Verily thou wilt not be able to have patience with me!"

Qarib: 'For how can you bear patiently with that which you have never encompassed in your knowledge? '
Sarwar: "How can you remain patient with that which you do not fully understand?"
Shakir: And how can you have patience in that of which you have not got a comprehensive knowledge?
Pickthall: How canst thou bear with that whereof thou canst not compass any knowledge?
Yusufali: "And how canst thou have patience about things about which thy understanding is not complete?"

Qarib: He (Moses) said: 'If Allah wills, you shall find me patient, I shall not disobey your order. '
Sarwar: Moses said, "If God wishes, you will find me patient and I shall not disobey any of your orders."
Shakir: He said: If Allah pleases, you will find me patient and I shall not disobey you in any matter
Pickthall: He said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee.
Yusufali: Moses said: "Thou wilt find me, if Allah so will, (truly) patient: nor shall I disobey thee in aught."

Qarib: He said: 'If you follow me, you must not question me about anything till I myself speak to you concerning it. '
Sarwar: He said to Moses, "If you will follow me, do not ask me about anything until I tell you the story about it."
Shakir: He said: If you would follow me, then do not question me about any thing until I myself speak to you about it
Pickthall: He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.
Yusufali: The other said: "If then thou wouldst follow me, ask me no questions about anything until I myself speak to thee concerning it."

Qarib: So they departed. When they boarded a ship, he bored a hole in it. 'What, have you made a hole in it, ' he said, 'is it to drown its passengers? You have done a dreadful thing. '
Sarwar: They started their journey and some time latter they embarked in a boat in which he made a hole. Moses asked him, "Did you make the hole to drown the people on board? This is certainly very strange".
Shakir: So they went (their way) until when they embarked in the boat he made a hole in it. (Musa) said: Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing
Pickthall: So they twain set out till, when they were in the ship, he made a hole therein. (Moses) said: Hast thou made a hole therein to drown the folk thereof? Thou verily hast done a dreadful thing.
Yusufali: So they both proceeded: until, when they were in the boat, he scuttled it. Said Moses: "Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done!"

Qarib: 'Did I not I tell you, ' he replied, 'that you would not bear patiently with me? '
Sarwar: He said, "Did I not tell you that you would not be able to remain patient with me?"
Shakir: He said: Did I not say that you will not be able to have patience with me?
Pickthall: He said: Did I not tell thee that thou couldst not bear with me?
Yusufali: He answered: "Did I not tell thee that thou canst have no patience with me?"

Qarib: Moses said: 'Do not blame me for what I forgot, nor press me to do something which is too difficult, '
Sarwar: Moses said, "Please, forgive my forgetfulness. Do not oblige me with what is difficult for me to endure."
Shakir: He said: Blame me not for what I forgot, and do not constrain me to a difficult thing in my affair
Pickthall: (Moses) said: Be not wroth with me that I forgot, and be not hard upon me for my fault.
Yusufali: Moses said: "Rebuke me not for forgetting, nor grieve me by raising difficulties in my case."

Qarib: and so they departed. Thereafter they met a boy and he killed him. He (Moses) exclaimed: 'What, have you killed a pure soul and it was not done (in retaliation) for a soul you have done a terrible thing. '
Sarwar: They continued on their journey until they met a young boy whom he killed. Moses said, "How could you murder an innocent soul? This is certainly a horrible act".
Shakir: So they went on until, when they met a boy, he slew him. (Musa) said: Have you slain an innocent person otherwise than for manslaughter? Certainly you have done an evil thing
Pickthall: So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.
Yusufali: Then they proceeded: until, when they met a young man, he slew him. Moses said: "Hast thou slain an innocent person who had slain none? Truly a foul (unheard of) thing hast thou done!"

Qarib: 'Did I not tell you, ' he replied, 'that you would not be able to bear patiently with me? '
Sarwar: He responded, "Did I not tell you that you will not be able to remain patient with me?"
Shakir: He said: Did I not say to you that you will not be able to have patience with me?
Pickthall: He said: Did I not tell thee that thou couldst not bear with me?
Yusufali: He answered: "Did I not tell thee that thou canst have no patience with me?"

Qarib: He (Moses) said: 'If I question you again do not let me be your companion; you already have enough excuse. '
Sarwar: Moses said, "If I ask you such questions again, abandon me; you will have enough reason to do so."
Shakir: He said: If I ask you about anything after this, keep me not in your company; indeed you shall have (then) found an excuse in my case
Pickthall: (Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.
Yusufali: (Moses) said: "If ever I ask thee about anything after this, keep me not in thy company: then wouldst thou have received (full) excuse from my side."

Qarib: So they departed and thereafter they came to the inhabitants of a village. They asked its inhabitants for some food, but they declined to host them. There, they found a wall about to fall down whereupon his companion restored it. He (Moses) said: 'Had you wished, you could have taken payment for that. '
Sarwar: They continued on their journey again until they reached a town. They asked the people there for food, but no one accepted them as their guests. They found there a wall of a house which was on the verge of tumbling to the ground. The companion of Moses repaired that wall. Moses said, "You should have received some money for your labor."
Shakir: So they went on until when they came to the people of a town, they asked them for food, but they refused to entertain them as guests. Then they found in it a wall which was on the point of falling, so he put it into a right state. (Musa) said: If you had pleased, you might certainly have taken a recompense for it
Pickthall: So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.
Yusufali: Then they proceeded: until, when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight. (Moses) said: "If thou hadst wished, surely thou couldst have exacted some recompense for it!"

Qarib: He said: 'This is the parting between me and you. But now I will tell you the interpretation of that which you could not patiently bear.
Sarwar: He replied, "This is where we should depart from one another. I shall give an explanation to you for all that I have done for which you could not remain patient.
Shakir: He said: This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience
Pickthall: He said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience.
Yusufali: He answered: "This is the parting between me and thee: now will I tell thee the interpretation of (those things) over which thou wast unable to hold patience.

Qarib: As for the ship, it belonged to poor people working on the sea. I rendered it imperfect because behind them there was a king who was taking every ship by brutal force.
Sarwar: "The boat belonged to some destitute people who were using it as a means of their living in the sea. The king had imposed a certain amount of tax on every undamaged boat. I damaged it so that they would not have to pay the tax.
Shakir: As for the boat, it belonged to (some) poor men who worked on the river and I wished that I should damage it, and there was behind them a king who seized every boat by force
Pickthall: As for the ship, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who is taking every ship by force.
Yusufali: "As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.

Qarib: As for the boy, his parents are believers, and we were afraid lest he should impose on them with his insolence and disbelief.
Sarwar: "The young boy had very faithful parents. We were afraid that out of love for him they would lose their faith in God and commit rebellion
Shakir: And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them:
Pickthall: And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief.
Yusufali: "As for the youth, his parents were people of Faith, and we feared that he would grieve them by obstinate rebellion and ingratitude (to Allah and man).

Qarib: It was our wish that their Lord should grant them another in exchange, another better in purity and tenderness.
Sarwar: so We decided that their Lord should replace him by a better and more virtuous son.
Shakir: So we desired that their Lord might give them in his place one better than him in purity and nearer to having compassion
Pickthall: And we intended that their Lord should change him for them for one better in purity and nearer to mercy.
Yusufali: "So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection.

Qarib: As for the wall, it belonged to two orphan boys in the city. Beneath it was (buried) a treasure which belonged to them. Their father had been a righteous person and your Lord willed that when they reach manhood to bring out their treasure as a mercy from your Lord. What I did was not done by my own command. That is the interpretation of what you could not bear with patience. '
Sarwar: "The tumbling wall belonged to two orphans in the town whose father was a righteous person. Underneath the wall there was a treasure that belonged to them. Your Lord wanted the orphans to find the treasure through the mercy of your Lord when they mature. I did not repair the wall out of my own desire. These were the explanations of my deeds about which you could not remain patient."
Shakir: And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord, and I did not do it of my own accord. This is the significance of that with which you could not have patience
Pickthall: And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been righteous, and thy Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation of that wherewith thou couldst not bear.
Yusufali: "As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled: their father had been a righteous man: So thy Lord desired that they should attain their age of full strength and get out their treasure - a mercy (and favour) from thy Lord. I did it not of my own accord. Such is the interpretation of (those things) over which thou wast unable to hold patience."

Qarib: They will ask you about ThulKarnain (the pious and chosen). Say: 'I will recite to you something of his story.
Sarwar: (Muhammad), they will ask you about Dhu 'l-Qarnayn. Say, "I shall tell you something about him".
Shakir: And they ask you about Zulqarnain. Say: I will recite to you an account of him
Pickthall: They will ask thee of Dhu'l-Qarneyn. Say: I shall recite unto you a remembrance of him.
Yusufali: They ask thee concerning Zul-qarnain. Say, "I will rehearse to you something of his story."

Qarib: We established him in the land and gave him means to all things.
Sarwar: We had given him great power in the land and all kinds of resources.
Shakir: Surely We established him in the land and granted him means of access to every thing
Pickthall: Lo! We made him strong in the land and gave him unto every thing a road.
Yusufali: Verily We established his power on earth, and We gave him the ways and the means to all ends.

Qarib: He journeyed on a way
Sarwar: With these he traveled
Shakir: So he followed a course
Pickthall: And he followed a road
Yusufali: One (such) way he followed,

Qarib: until, when he reached the setting of the sun, he found it setting in a muddy spring, and nearby he found a nation. 'ThulKarnain, ' We said, 'you must either punish them or show them kindness. '
Sarwar: to the West where he found the sun setting into a warm source (spring) of water and a people living near by. We asked him, "Dhu 'l-Qarnayn, you may punish them or treat them with kindness?"
Shakir: Until when he reached the place where the sun set, he found it going down into a black sea, and found by it a people. We said: O Zulqarnain! either give them a chastisement or do them a benefit
Pickthall: Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness.
Yusufali: Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: "O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness."

Qarib: He replied: 'The evildoer we shall punish. Then he shall return to his Lord and He will punish him with a stern punishment.
Sarwar: He replied, "I shall punish the unjust ones among them and then they will return to their Lord, who will punish them more sternly".
Shakir: He said: As to him who is injust, we will chastise him, then shall he be returned to his Lord, and He will chastise him with an exemplary chastisement:
Pickthall: He said: As for him who doeth wrong, we shall punish him, and then he will be brought back unto his Lord, Who will punish him with awful punishment!
Yusufali: He said: "Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before).

Qarib: As for he who believes and does good works he shall receive a fine reward in recompense and we shall speak to him with a mild command. '
Sarwar: As for those who believe and do good, they will receive virtuous rewards and We will tell them to do only what they can.
Shakir: And as for him who believes and does good, he shall have goodly reward, and We will speak to him an easy word of Our command
Pickthall: But as for him who believeth and doeth right, good will be his reward, and We shall speak unto him a mild command.
Yusufali: "But whoever believes, and works righteousness,- he shall have a goodly reward, and easy will be his task as We order it by our Command."

Qarib: Then he followed the road,
Sarwar: He travelled again
Shakir: Then he followed (another) course
Pickthall: Then he followed a road
Yusufali: Then followed he (another) way,

Qarib: until he reached the rising of the sun, he found it rising upon a nation for whom We provided no veil against it to shade them.
Sarwar: to the East where he found the sun rising upon a people whom We had exposed to its rays.
Shakir: Until when he reached the land of the rising of the sun, he found it rising on a people to whom We had given no shelter from It;
Pickthall: Till, when he reached the rising-place of the sun, he found it rising on a people for whom We had appointed no shelter therefrom.
Yusufali: Until, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun.

Qarib: So, We encompassed in knowledge what was with him.
Sarwar: This indeed was true. We knew all that he did there.
Shakir: Even so! and We had a full knowledge of what he had
Pickthall: So (it was). And We knew all concerning him.
Yusufali: (He left them) as they were: We completely understood what was before him.

Qarib: Then he followed the road,
Sarwar: He travelled
Shakir: Then he followed (another) course
Pickthall: Then he followed a road
Yusufali: Then followed he (another) way,

Qarib: when he reached between the two barriers he found on one side of them a nation who could barely understand speech.
Sarwar: after this to the middle of two mountains where he found a people who could hardly understand a single word.
Shakir: Until when he reached (a place) between the two mountains, he found on that side of them a people who could hardly understand a word
Pickthall: Till, when he came between the two mountains, he found upon their hither side a folk that scarce could understand a saying.
Yusufali: Until, when he reached (a tract) between two mountains, he found, beneath them, a people who scarcely understood a word.

Qarib: 'ThulKarnain, ' they said, 'Look, Gog and Magog are corrupting the earth. Build for us a barrier between us and them, and we will pay you a tribute. '
Sarwar: They said, "Dhu 'l-Qarnayn, Gog and Magog are ravaging this land. Would you establish a barrier between us and them if we pay you a certain tax?"
Shakir: They said: O Zulqarnain! surely Gog and Magog make mischief in the land. Shall we then pay you a tribute on condition that you should raise a barrier between us and them
Pickthall: They said: O Dhu'l-Qarneyn! Lo! Gog and Magog are spoiling the land. So may we pay thee tribute on condition that thou set a barrier between us and them?
Yusufali: They said: "O Zul-qarnain! the Gog and Magog (People) do great mischief on earth: shall we then render thee tribute in order that thou mightest erect a barrier between us and them?

Qarib: He replied: 'That which my Lord has given me is better, therefore help me with all your power, and I will build a barrier between you and between them.
Sarwar: He replied, "The power that my Lord has granted me is better (than your tax). Help me with your man-power and I shall construct a barrier between you and Gog and Magog.
Shakir: He said: That in which my Lord has established me is better, therefore you only help me with workers, I will make a fortified barrier between you and them;
Pickthall: He said: That wherein my Lord hath established me is better (than your tribute). Do but help me with strength (of men), I will set between you and them a bank.
Yusufali: He said: "(The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labour): I will erect a strong barrier between you and them:

Qarib: Bring me ingots of iron. ' After he had leveled between the two cliffs, he said: 'Blow. ' And when he made it a fire, he said: 'Bring me molten copper so that I may pour over it. '
Sarwar: Bring me blocks of iron to fill up the passage between the two mountains." He told them to ply their bellows until the iron became hot as fire. Then he told them to pour on it molten brass."
Shakir: Bring me blocks of iron; until when he had filled up the space between the two mountain sides, he said: Blow, until when he had made it (as) fire, he said: Bring me molten brass which I may pour over it
Pickthall: Give me pieces of iron - till, when he had levelled up (the gap) between the cliffs, he said: Blow! - till, when he had made it a fire, he said: Bring me molten copper to pour thereon.
Yusufali: "Bring me blocks of iron." At length, when he had filled up the space between the two steep mountain-sides, He said, "Blow (with your bellows)" Then, when he had made it (red) as fire, he said: "Bring me, that I may pour over it, molten lead."

Qarib: Thereafter they could neither scale it, nor could they pierce it.
Sarwar: (Thus he constructed the barrier which) neither Gog nor Magog were able to climb nor were they able to dig a tunnel through the iron and brass barrier.
Shakir: So they were not able to scale it nor could they make a hole in it
Pickthall: And (Gog and Magog) were not able to surmount, nor could they pierce (it).
Yusufali: Thus were they made powerless to scale it or to dig through it.

Qarib: He said: 'This is a mercy from my Lord. But when my Lord's promise is come, He will make it dust. The promise of my Lord is true. '
Sarwar: Dhu l-Qarnayn said, "This barrier is a blessing from my Lord but when His promise comes to pass He will level it to the ground; His promise always comes true."
Shakir: He said: This is a mercy from my Lord, but when the promise of my Lord comes to pass He will make it level with the ground, and the promise of my Lord is ever true
Pickthall: He said: This is a mercy from my Lord; but when the promise of my Lord cometh to pass, He will lay it low, for the promise of my Lord is true.
Yusufali: He said: "This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will make it into dust; and the promise of my Lord is true."

Qarib: On that day, We will let them surge on one another, and the Horn shall be blown, and We will gather them all together.
Sarwar: On the day when the barrier is demolished, We will leave human beings in chaos. We will leave them like the waves of the sea striking against each other. Then the trumpet will be sounded and We will bring them all together.
Shakir: And on that day We will leave a part of them in conflict with another part, and the trumpet will be blown, so We will gather them all together;
Pickthall: And on that day we shall let some of them surge against others, and the Trumpet will be blown. Then We shall gather them together in one gathering.
Yusufali: On that day We shall leave them to surge like waves on one another: the trumpet will be blown, and We shall collect them all together.

Qarib: On that Day We shall present Gehenna (Hell) to the unbelievers,
Sarwar: We will fully expose the view of hell on that Day to the disbelievers,
Shakir: And We will bring forth hell, exposed to view, on that day before the unbelievers
Pickthall: On that day we shall present hell to the disbelievers, plain to view,
Yusufali: And We shall present Hell that day for Unbelievers to see, all spread out,-

Qarib: whose eyes were blinded to My remembrance and they were not able to hear.
Sarwar: whose eyes had been veiled against Our Quran and who were not able to hear (its recitation).
Shakir: They whose eyes were under a cover from My reminder and they could not even hear
Pickthall: Those whose eyes were hoodwinked from My reminder, and who could not bear to hear.
Yusufali: (Unbelievers) whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear.

Qarib: Do the unbelievers think that they can take My worshipers as guides other than Me? We have prepared Gehenna to be the hospitality of the unbelievers.
Sarwar: Do the unbelievers think they can make My servants as their guardians instead of Me? We have prepared hell as a dwelling place for the disbelievers.
Shakir: What! do then those who disbelieve think that they can take My servants to be guardians besides Me? Surely We have prepared hell for the entertainment of the unbelievers
Pickthall: Do the disbelievers reckon that they can choose My bondmen as protecting friends beside Me? Lo! We have prepared hell as a welcome for the disbelievers.
Yusufali: Do the Unbelievers think that they can take My servants as protectors besides Me? Verily We have prepared Hell for the Unbelievers for (their) entertainment.

Qarib: Say: 'Shall we tell you of those who are the greatest losers in deeds? '
Sarwar: (Muhammad), tell them, "Should I tell you who will face the greatest loss as a result of their deeds?
Shakir: Say: Shall We inform you of the greatest losers in (their) deeds?
Pickthall: Say: Shall We inform you who will be the greatest losers by their works?
Yusufali: Say: "Shall we tell you of those who lose most in respect of their deeds?-

Qarib: (They are) those whose striving in this world go astray, while they think that what they are doing are good deeds.
Sarwar: It will be those who labor a great deal in this life but without guidance, yet think that they are doing a great many good deeds.
Shakir: (These are) they whose labor is lost in this world's life and they think that they are well versed in skill of the work of hands
Pickthall: Those whose effort goeth astray in the life of the world, and yet they reckon that they do good work.
Yusufali: "Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works?"

Qarib: Those are they who disbelieve the verses of their Lord and deny that they will ever meet Him their deeds have failed. On the Day of Resurrection, We shall not give any weight to them.
Sarwar: They have rejected the revelations of their Lord and their meeting with Him. Thus, their deeds will be made devoid of all virtue and will be of no value on the Day of Judgment.
Shakir: These are they who disbelieve in the communications of their Lord and His meeting, so their deeds become null, and therefore We will not set up a balance for them on the day of resurrection
Pickthall: Those are they who disbelieve in the revelations of their Lord and in the meeting with Him. Therefor their works are vain, and on the Day of Resurrection We assign no weight to them.
Yusufali: They are those who deny the Signs of their Lord and the fact of their having to meet Him (in the Hereafter): vain will be their works, nor shall We, on the Day of Judgment, give them any weight.

Qarib: Gehenna is their recompense; because they disbelieved and mocked My verses, and My Messengers.
Sarwar: For their disbelief and their mocking Our revelations and Messengerss, their recompense will be hell.
Shakir: Thus it is that their recompense is hell, because they disbelieved and held My communications and My messengers in mockery
Pickthall: That is their reward: hell, because they disbelieved, and made a jest of Our revelations and Our messengers.
Yusufali: That is their reward, Hell, because they rejected Faith, and took My Signs and My Messengers by way of jest.

Qarib: The hospitality of those who believe and do good works shall be the Gardens of Paradise
Sarwar: The righteously striving believers will have the gardens of Paradise as their dwelling place and therein they will live forever,
Shakir: Surely (as for) those who believe and do good deeds, their place of entertainment shall be the gardens of paradise,
Pickthall: Lo! those who believe and do good works, theirs are the Gardens of Paradise for welcome,
Yusufali: As to those who believe and work righteous deeds, they have, for their entertainment, the Gardens of Paradise,

Qarib: where they will live for ever and never wish that they should be removed from it.
Sarwar: without any desire to change their abode.
Shakir: Abiding therein; they shall not desire removal from them
Pickthall: Wherein they will abide, with no desire to be removed from thence.
Yusufali: Wherein they shall dwell (for aye): no change will they wish for from them.

Qarib: Say: 'If the sea were ink for the Words of my Lord, the sea would surely be spent before the Words of my Lord are spent, even if We brought its like for replenishment. '
Sarwar: (Muhammad), tell them, "Had the seas been used as ink to write down the words of my Lord, they would have all been consumed before the words of my Lord could have been recorded, even though replenished with a like quantity of ink.
Shakir: Say: If the sea were ink for the words of my Lord, the sea would surely be consumed before the words of my Lord are exhausted, though We were to bring the like of that (sea) to add
Pickthall: Say: Though the sea became ink for the Words of my Lord, verily the sea would be used up before the words of my Lord were exhausted, even though We brought the like thereof to help.
Yusufali: Say: "If the ocean were ink (wherewith to write out) the words of my Lord, sooner would the ocean be exhausted than would the words of my Lord, even if we added another ocean like it, for its aid."

Qarib: Say: 'I am only a human like you, revealed to me is that your God is One God. Let him who hopes for the encounter with his Lord do good work, and not associate anyone with the worship of his Lord. '
Sarwar: Say, "I am only a mortal like you but I have received revelation that there is only one Lord. Whoever desires to meet his Lord should strive righteously and should worship no one besides Him.
Shakir: Say: I am only a mortal like you; it is revealed to me that your god is one Allah, therefore whoever hopes to meet his Lord, he should do good deeds, and not join any one in the service of his Lord
Pickthall: Say: I am only a mortal like you. My Lord inspireth in me that your Allah is only One Allah. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord.
Yusufali: Say: "I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.