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Tarteel AI 31

Tell them: "If you think you alone will abide with God to the exclusion of the rest of Mankind, in the mansions of the world to come, then wish for death if what you say is true."

Say (O dear Prophet Mohammed – peace and blessings be upon him), “If the abode of the Hereafter in the sight of Allah is for you alone and none else, then long for death if you are truthful!”

Say: 'If the Last Abode with God is yours exclusively, and not for other people, then long for death -- if you speak truly.'

Say: "If an afterlife with God is to be for you alone, to the exclusion of all other people, then. you should long for death-if what you say is true!"

Say thou: if for you alone is the abode of the Hereafter with Allah to the exclusion of mankind, then wish for death if ye say sooth.

Say to (them): "If the home of the Hereafter with Allah is indeed for you specially and not for others, of mankind, then long for death if you are truthful."

Say, “If the Final Home with God is yours alone, to the exclusion of all other people, then wish for death if you are sincere.”

Say to them, "If the abode of the Hereafter with Allah is exclusively reserved for you and not for the rest of mankind, then you should long for death, if you arc sincere in your claim."

Say to (them): "If the abode of the Hereafter with Allah is indeed for you especially and not for others of mankind, then long for death if you are truthful."

Say (unto them): If the abode of the Hereafter in the providence of Allah is indeed for you alone and not for others of mankind (as ye pretend), then long for death (for ye must long for death) if ye are truthful.

Say, ‘If the abode of the Hereafter were exclusively for you with Allah, and not for other people, then long for death, should you be truthful.’

Say: 'If the abode of the Everlasting Life is with Allah for you especially, to the exclusion of all other people, then long for death if you are truthful'

Say, [O Muhammad], "If the home of the Hereafter with Allah is for you alone and not the [other] people, then wish for death, if you should be truthful.

(Muhammad), tell them, "If your claim is true that the home with God in the everlasting life hereafter is for you alone, you should have a longing for death".

Say: If the future abode with Allah is specially for you to the exclusion of the people, then invoke death if you are truthful.

Qul in k<u>a</u>nat lakumu a<b>l</b>dd<u>a</u>ru al<u>a</u>khiratu AAinda All<u>a</u>hi kh<u>a</u>li<u>s</u>atan min dooni a<b>l</b>nn<u>a</u>si fatamannawoo almawta in kuntum <u>sa</u>diqeen<b>a</b>

Say, "If God's abode of the Hereafter is for you alone, to the exclusion of all others, then wish for death, if you are truthful."

Say: "If the last Home, with Allah, be for you specially, and not for anyone else, then seek ye for death, if ye are sincere."

But they will surely not wish for death because of what they had done in the past; and God knows the sinners well.

And they will never long for it, because of the evil deeds they have done in the past; and Allah knows the unjust, very well.

But they will never long for it, because of that their hands have forwarded; God knows the evildoers;

But never will they long for it, because [they are aware] of what their hands have sent ahead in this world: and God has full knowledge of evildoers.

And they will by no means ever wish for it, because of that which their hands have sent on before; and Allah is the Knower of the wrong-doers.

But they will never long for it because of what their hands have sent before them (i.e. what they have done). And Allah is All-Aware of the Zalimun (polytheists and wrong-doers).

But they will never wish for it, because of what their hands have forwarded. God is aware of the evildoers.

Believe it that they will never wish for it, for (they are fully aware of the consequences of) what they have sent before them for the Hereafter. And Allah knows well the mentality of the transgressors.

But they will never long for it because of what their hands have sent before them (i.e. what they have done). And Allah is Aware of the Zalimin.

But they will never long for it, because of that which their own hands have sent before them. Allah is aware of evil-doers.

But they will not long for it ever because of what their hands have sent ahead, and Allah knows best the wrongdoers.

But they will never long for it (death), because of what their hands forwarded; and Allah knows the harmdoers.

But they will never wish for it, ever, because of what their hands have put forth. And Allah is Knowing of the wrongdoers.

But they can never have a longing for death because of what they have done. God knows the unjust well.

And they will never invoke it on account of what their hands have sent before, and Allah knows the unjust.

Walan yatamannawhu abadan bim<u>a</u> qaddamat aydeehim wa<b>A</b>ll<u>a</u>hu AAaleemun bia<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

But they will never wish for death, because of what their own hands have sent on before them; God is fully aware of the wrongdoers.

But they will never seek for death, on account of the (sins) which their hands have sent on before them. and Allah is well-acquainted with the wrong-doers.

You will see they are covetous of life more than other men, even more than those who practise idolatry. Each one of them desires to live a thousand years, although longevity will never save them from punishment, for God sees all they do.

And you will surely find them the greediest among mankind for life; and (likewise) among the polytheists (idolaters); each one of them yearns to live a thousand years; and the grant of such age will not distance him from the punishment; and Allah is seeing their misdeeds.

and thou shalt find them the eagerest of men for life. And of the idolaters; there is one of them wishes if he might be spared a thousand years, yet his being spared alive shall not remove him from the chastisement. God sees the things they do.

And thou wilt most certainly find that they cling to life more eagerly than any other people, even more than those who are bent on ascribing divinity to other beings beside God: every one of them would love to live a thousand years, although the grant of long life could not save him from suffering [in the hereafter]: for God sees all that they do.

And surely thou wilt find them the greediest of men after life, even greedier than those who associate. Each one of them would fain life for a thousand years, and this will not save him from the torment, even if he hath lived so long. And Allah is the Beholder of that which they work.

And verily, you will find them (the Jews) the greediest of mankind for life and (even greedier) than those who - ascribe partners to Allah (and do not believe in Resurrection - Magians, pagans, and idolaters, etc.). Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from (due) punishment. And Allah is All-Seer of what they do.

You will find them, of all mankind, the most eager for life, even more than the polytheists. Every one of them wishes he could live a thousand years; but to be granted a long life will not nudge him from the punishment. God is Seeing of what they do.

You will find that, of all mankind, they are the greediest for life, nay, they are even greedier than the mushriks. Each one of them longs to have a life Of a thousand years, but a long life can, by no means, remove them away from the scourge, for Allah is watching whatever they are doing.

And verily, you will find them (the Jews) the greediest of mankind for life and (even greedier) than those who ascribe partners to Allah. One of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from (due) punishment. And Allah is Seer of what they do.

And thou wilt find them greediest of mankind for life and (greedier) than the idolaters. (Each) one of them would like to be allowed to live a thousand years. And to live (a thousand years) would be no means remove him from the doom. Allah is Seer of what they do.

Surely, you will find them the greediest for life, of all people even the idolaters. Each of them is eager to live a thousand years, though it would not deliver him from the punishment, were he to live [that long]. And Allah watches what they do.

Indeed, you will find them more eager than other people for this life. And (more than) those who disbelieve. Each one of them wishes to live a thousand years. But his prolonged life will surely not remove him from the punishment. Allah is the Seer of what they do.

And you will surely find them the most greedy of people for life - [even] more than those who associate others with Allah. One of them wishes that he could be granted life a thousand years, but it would not remove him in the least from the [coming] punishment that he should be granted life. And Allah is Seeing of what they do.

However, you will find them the greediest of all men, even more than the pagans, for life. They would each gladly live for a thousand years, but such a long life would not save them from the torment. God sees what they do.

And you will most certainly find them the greediest of men for life (greedier) than even those who are polytheists; every one of them loves that he should be granted a life of a thousand years, and his being granted a long life will in no way remove him further off from the chastisement, and Allah sees what they do.

Walatajidannahum a<u>h</u>ra<u>s</u>a a<b>l</b>nn<u>a</u>si AAal<u>a</u> <u>h</u>ay<u>a</u>tin wamina alla<u>th</u>eena ashrakoo yawaddu a<u>h</u>aduhum law yuAAammaru alfa sanatin wam<u>a</u> huwa bimuza<u>h</u>zi<u>h</u>ihi mina alAAa<u>tha</u>bi an yuAAammara wa<b>A</b>ll<u>a</u>hu ba<u>s</u>eerun bim<u>a</u> yaAAmaloon<b>a</b>

You will find them clinging to life more eagerly than any other people, even the polytheists. Any of them would wish to be given a life of a thousand years, though even such a long life would not save them from [Our] punishment; and God sees all that they do.

Thou wilt indeed find them, of all people, most greedy of life,-even more than the idolaters: Each one of them wishes He could be given a life of a thousand years: But the grant of such life will not save him from (due) punishment. For Allah sees well all that they do.

Say: "Whosoever is the enemy of Gabriel who revealed the word of God to you by the dispensation of God, reaffirming what had been revealed before, and is a guidance and good news for those who believe, --

Say (O dear Prophet Mohammed – peace and blessings be upon him), “Whoever is an enemy to Jibreel (Gabriel)” – for it is he who has brought down this Qu’ran to your heart by Allah’s command, confirming the Books before it, and a guidance and glad tidings to Muslims. –

Say: 'Whosoever is an enemy to Gabriel -- he it was that brought it down upon thy heart by the leave of God, confirming what was before it, and for a guidance and good tidings to the believers.

SAY [O Prophet]: "Whosoever is an enemy of Gabriel" -who,, verily, by God's leave, has brought down upon thy heart this [divine writ] which confirms the truth of whatever there still remains [of earlier revelations], and is a guidance and a glad tiding for the believers-:

Say thou: whosoever is an enemy unto Jibril, ----then verily he it is Who hath brought down this Revelation, by Allah's command, to thine heart, confirming that which went before, and a guidance and glad tidings unto the believers.

Say (O Muhammad Peace be upon him): "Whoever is an enemy to Jibrael (Gabriel) (let him die in his fury), for indeed he has brought it (this Quran) down to your heart by Allah's Permission, confirming what came before it [i.e. the Taurat (Torah) and the Injeel (Gospel)] and guidance and glad tidings for the believers.

Say, “Whoever is hostile to Gabriel—it is he who revealed it to your heart by God’s leave, confirming what preceded it, and guidance and good news for the believers.”

Say to them, "Whoever is enemy to Gabriel, should understand that he has, by Allah's command, revealed to your heart the Qur'an which confirms what was revealed before it, and brings Guidance and glad tidings to the Believers.

Say (O Muhammad): "Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur'an) down to your heart by Allah's permission, confirming what came before it (i.e. the Tawrah and the Injil) and guidance and glad tidings for the believers.

Say (O Muhammad, to mankind): Who is an enemy to Gabriel! For he it is who hath revealed (this Scripture) to thy heart by Allah's leave, confirming that which was (revealed) before it, and a guidance and glad tidings to believers;

Say, ‘Whoever is an enemy of Gabriel [should know that] it is he who has brought it down on your heart with the will of Allah, confirming what has been [revealed] before it and as a guidance and good news for the faithful.’

Say: 'Whoever is an enemy of Gabriel, indeed, he has brought it down by the permission of Allah to your heart, confirming what was before it and a guidance and glad tidings to the believers.

Say, "Whoever is an enemy to Gabriel - it is [none but] he who has brought the Qur'an down upon your heart, [O Muhammad], by permission of Allah, confirming that which was before it and as guidance and good tidings for the believers."

(Muhammad), tell the people, whoever is an enemy to Gabriel who has delivered the Book to your heart as a guide and as joyful news to the believers,

Say: Whoever is the enemy of Jibreel-- for surely he revealed it to your heart by Allah's command, verifying that which is before it and guidance and good news for the believers.

Qul man k<u>a</u>na AAaduwwan lijibreela fainnahu nazzalahu AAal<u>a</u> qalbika bii<u>th</u>ni All<u>a</u>hi mu<u>s</u>addiqan lim<u>a</u> bayna yadayhi wahudan wabushr<u>a</u> lilmumineen<b>a</b>

Say, "Anyone who is an enemy of Gabriel, who by God's leave has brought down to your heart [the Quran] fulfilling that [predictions about the last prophet in the earlier revelations] which precedes it, and is a guidance and good news for the faithful,

Say: Whoever is an enemy to Gabriel-for he brings down the (revelation) to thy heart by Allah's will, a confirmation of what went before, and guidance and glad tidings for those who believe,-

Whosoever is the enemy of God and His angels and apostles, and of Gabriel and Michael, then God is the enemy of such unbelievers."

“Whoever is an enemy to Allah, and His angels and His Noble Messengers, and Jibreel and Mikaeel (Michael) -, then (know that), Allah is an enemy of the disbelievers.”

Whosoever is an enemy to God and His angels and His Messengers, and Gabriel, and Michael - surely God is an enemy to the unbelievers.'

"whosover is an enemy of God and His angels and His message-bearers, including Gabriel and Michael, [should know that,] verily, God is the enemy of all who deny the truth."

Whosoever is an enemy unto Allah and His angels and His apostles and Jibril and Mikail, then verily Allah is an enemy unto the infidels.

"Whoever is an enemy to Allah, His Angels, His Messengers, Jibrael (Gabriel) and Mikael (Michael), then verily, Allah is an enemy to the disbelievers."

Whoever is hostile to God, and His angels, and His messengers, and Gabriel, and Michael—God is hostile to the faithless.

(If their enmity to Gabriel is due to this, let them understand that) whoever is enemy to Allah, His Angels, His Messengers, Gabriel and Michael, Allah is enemy to such disbelievers."

"Whoever is an enemy to Allah, His Angels, His Messengers, Jibril and Mika'il, then verily, Allah is an enemy to the disbelievers."

Who is an enemy to Allah, and His angels and His messengers, and Gabriel and Michael! Then, lo! Allah (Himself) is an enemy to the disbelievers.

[Say,] ‘Whoever is an enemy of Allah, His angels and His apostles and Gabriel and Michael, [let him know that] Allah is the enemy of the faithless.’

Whoever is an enemy of Allah, His Angels, His Messengers, Gabriel, and Michael indeed Allah is the enemy of the unbelievers'

Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael - then indeed, Allah is an enemy to the disbelievers.

and as a confirmation of (original) Scripture and whoever is the enemy of God, His angels, His Messenger, Gabriel and Michael, should know that God is the enemy of those who hide the Truth..

Whoever is the enemy of Allah and His angels and His apostles and Jibreel and Meekaeel, so surely Allah is the enemy of the unbelievers.

Man k<u>a</u>na AAaduwwan lill<u>a</u>hi wamal<u>a</u>ikatihi warusulihi wajibreela wameek<u>a</u>la fainna All<u>a</u>ha AAaduwwun lilk<u>a</u>fireen<b>a</b>

whoever is an enemy of God, His angels, or His messengers, or of Gabriel or Michael, will surely find that God too is the enemy of those who deny the truth."

Whoever is an enemy to Allah and His angels and messengers, to Gabriel and Michael,- Lo! Allah is an enemy to those who reject Faith.

We have sent clear signs to you, such as none can deny except those who transgress the truth.

We have indeed sent down to you clear signs; and none will disbelieve in them except the sinners.

And We have sent down unto thee signs, clear signs, and none disbelieves in them except the ungodly.

For, clear messages indeed have We bestowed upon thee from on high; and none denies their truth save the iniquitous.

And assuredly We have sent down Unto thee evident signs, and none shall disbelieve therein save the transgressors.

And indeed We have sent down to you manifest Ayat (these Verses of the Quran which inform in detail about the news of the Jews and their secret intentions, etc.), and none disbelieve in them but Fasiqun (those who rebel against Allah's Command).

We have revealed to you clear signs, and none rejects them except the sinners.

We have sent down to you Revelations that clearly expound the Truth, and none but the disobedient reject them.

And indeed We have sent down to you manifest Ayat and none disbelieve in them but Fasiqun (those who rebel against Allah's command).

Verily We have revealed unto thee clear tokens, and only miscreants will disbelieve in them.

We have certainly sent down manifest signs to you, and no one denies them except transgressors.

We have sent down to you clear verses, none will disbelieve them except the evildoers.

And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient.

(Muhammad) We have given you enlightening authority. Only the wicked sinners deny it.

And certainly We have revealed to you clear communications and none disbelieve in them except the transgressors.

Walaqad anzaln<u>a</u> ilayka <u>a</u>y<u>a</u>tin bayyin<u>a</u>tin wam<u>a</u> yakfuru bih<u>a</u> ill<u>a</u> alf<u>a</u>siqoon<b>a</b>

We have sent down clear signs to you and no one will reject them except the wicked.

We have sent down to thee Manifest Signs (ayat); and none reject them but those who are perverse.

And every time they made a pledge some of them pushed it aside, and many of them do not believe.

And is it that whenever they make a covenant, only a group of them throws it aside? In fact, most of them do not have faith.

Why, whensoever they have made a covenant, does a party of them reject it? Nay, but the most of them are unbelievers.

Is it not so that every time they made a promise [unto God], some of them cast it aside? Nay, indeed: most of them do not believe.

Is it that whenever they enter into a covenant some party among them cast it aside? Aye! most of them even believe not.

Is it not (the case) that every time they make a covenant, some party among them throw it aside? Nay! the truth is most of them believe not.

Is it not that whenever they make a covenant, some of them toss it aside? In fact, most of them do not believe.

Has it not always been so that every time they made a covenant, some of them set it aside? Nay, most of them never believe in it sincerely.

Is it not (the case) that every time they make a covenant, some party among them throw it aside Nay! (the truth is:) most of them believe not.

Is it ever so that when they make a covenant a party of them set it aside? The truth is, most of them believe not.

Is it not that whenever they made a covenant, a part of them would cast it away? Rather, the majority of them do not have faith.

Why, whenever they make a promise do some of them cast it aside! Most of them do not believe.

Is it not [true] that every time they took a covenant a party of them threw it away? But, [in fact], most of them do not believe.

Why is it that every time they (the Jews) make a covenant, some of them abandon it. Most of them do not even believe.

What! whenever they make a covenant, a party of them cast it aside? Nay, most of them do not believe.

Awakullam<u>a</u> AA<u>a</u>hadoo AAahdan naba<u>th</u>ahu fareequn minhum bal aktharuhum l<u>a</u> yuminoon<b>a</b>

Why is it that, whenever they make a covenant, some of them cast it aside? Most of them do not believe.

Is it not (the case) that every time they make a covenant, some party among them throw it aside?- Nay, Most of them are faithless.

When a messenger was sent to them by God affirming the Books they had already received, some of them put (His message) behind their backs as if they had no knowledge of it.

And when a Noble Messenger from Allah came to them, confirming the Book(s) which they possessed, a group of those who have received the Book(s) flung the Book of Allah behind their backs as if they were totally unaware!

When there has come to them a Messenger from God confirming what was with them, a party of them that were given the Book reject the Book of God behind their backs, as though they knew not,

And [even now,] when there has come unto them an apostle from God, confirming the truth already in their possession, some of those who were granted revelation aforetime cast the divine writ behind their backs as though unaware [of what it says],

And whenever there came unto them an apostle from Allah confessing to that which was with them, a Party among those who were vouchsafed the Book, cast Allah's Book behind their backs as though they knew not.

And when there came to them a Messenger from Allah (i.e. Muhammad Peace be upon him) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know!

And when there came to them a messenger from God, confirming what they had, a faction of those who were given the Book threw the Book of God behind their backs, as if they do not know.

And whenever a Messenger came to them from Allah, confirming that Scripture which they already possessed, some from among the people of the Book threw the Book of Allah behind their backs as though they knew nothing about it.

And when there came to them a Messenger from Allah (i.e. Muhammad) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know!

And when there cometh unto them a messenger from Allah, confirming that which they possess, a party of those who have received the Scripture fling the Scripture of Allah behind their backs as if they knew not,

And when there came to them an apostle from Allah, confirming that which is with them, a part of those who were given the Book cast the Book of Allah behind their back, as if they did not know [that it is Allah’s Book].

And now that a Messenger has come to them from Allah confirming what was with them, some of those to whom the Book was given reject the Book of Allah behind their backs, as though they knew nothing

And when a messenger from Allah came to them confirming that which was with them, a party of those who had been given the Scripture threw the Scripture of Allah behind their backs as if they did not know [what it contained].

When a Messenger of God came to them confirming the (original) revelation that they already had received, a group of those who had the Scripture with them, threw the Book of God behind their backs as if they did not know anything about it.

And when there came to them an Apostle from Allah verifying that which they have, a party of those who were given the Book threw the Book of Allah behind their backs as if they knew nothing.

Walamm<u>a</u> j<u>a</u>ahum rasoolun min AAindi All<u>a</u>hi mu<u>s</u>addiqun lim<u>a</u> maAAahum naba<u>th</u>a fareequn mina alla<u>th</u>eena ootoo alkit<u>a</u>ba kit<u>a</u>ba All<u>a</u>hi war<u>a</u>a <i><u>th</u></i>uhoorihim kaannahum l<u>a</u> yaAAlamoon<b>a</b>

Whenever a messenger from God has come to them, fulfilling that [predictions] which they already had, some of those to whom the Book was given have cast off the Book of God behind their backs as if they had no knowledge.

And when there came to them a messenger from Allah, confirming what was with them, a party of the people of the Book threw away the Book of Allah behind their backs, as if (it had been something) they did not know!

And they follow what devilish beings used to chant against the authority of Solomon, though Solomon never disbelieved and only the devils denied, who taught sorcery to men, which, they said, had been revealed to the angels of Babylon, Harut and Marut, who, however, never taught it without saying: "We have been sent to deceive you, so do not renounce (your faith)." They learnt what led to discord between husband and wife. Yet they could not harm any one or without the dispensation of God. And they learnt what harmed them and brought no gain. They knew indeed whoever bought this had no place in the world to come, and that surely they had sold themselves for something that was vile. If only they had sense!

And they followed what the devils used to read during the rule of Sulaiman (Solomon – peace and blessings be upon him); and Sulaiman did not disbelieve, but the devils disbelieved – they teach people magic; and that which was sent down to the two angels, Harut and Marut in Babylon; and the two (angels) never taught a thing to anyone until they used to say, “We are only a trial, therefore do not lose your faith” and they used to learn from them that by which they cause division between man and his wife; and they cannot harm anyone by it except by Allah’s command; and they learn what will harm them, not benefit them; and surely they know that whoever bargains for this will not have a share in the Hereafter; and for what an abject thing they have sold themselves; if only they knew!

and they follow what the Satans recited over Solomon's kingdom. Solomon disbelieved not, but the Satans disbelieved, teaching the people sorcery, and that which was sent down upon Babylon's two angels, Harut and Marut; they taught not any man, without they said, 'We are but a temptation; do not disbelieve.' From them they learned how they might divide a man and his wife, yet they did not hurt any man thereby, save by the leave of God, and they learned what hurt them, and did not profit them, knowing well that whoso buys it shall have no share in the world to come; evil then was that they sold themselves for, if they had but known.

and follow [instead] that which the evil ones used to practice during Solomon's reign - for it was not Solomon who denied the truth, but those evil ones denied it by teaching people sorcery -; and [they follow] that which has come down through the two angels in Babylon, Hurut and Marut-although these two never taught it to anyone without first declaring, "We are but a temptation to evil: do not, then, deny [God's] truth!" And they learn from these two how to create discord between a man and his wife; but whereas they can harm none thereby save by God's leave, they acquire a knowledge that only harms themselves and does not benefit them - although they know; indeed, that he who acquires this [knowledge] shall have no share in the good of the life to come. For, vile indeed is that [art] for which they have sold their own selves -had they but known it!

And they follow that which the Satans recited in the reign of Sulaiman; and Sulaiman blasphemed not, but the Satans blasphemed.; teaching people magic; and they follow that also which was sent down unto the two angels in Babil, Harut, and Marut. Unto none the twain taught it until they had said: We are but a temptation, so blaspheme not; but they learned from the twain that wherewith they might separate man from his wife; and they could harm none thereby save by Allah's will. And they have learnt that which harmeth them, and profiteth them not; and assuredly they know that whosoever purchaseth it, his is no portion in the Hereafter. And surely vile is the price for which they have bartered themselves, if they but knew!

They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah's Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their ownselves, if they but knew.

And they followed what the devils taught during the reign of Salomon. It was not Solomon who disbelieved, but it was the devils who disbelieved. They taught the people witchcraft and what was revealed in Babylon to the two angels Harut and Marut. They did not teach anybody until they had said, “We are a test, so do not lose faith.” But they learned from them the means to cause separation between man and his wife. But they cannot harm anyone except with God's permission. And they learned what would harm them and not benefit them. Yet they knew that whoever deals in it will have no share in the Hereafter. Miserable is what they sold their souls for, if they only knew.

(Instead of this,) they began to follow that (magic) to which the devils falsely attributed (the greatness of) the kingdom of Solomon. In fact Solomon was never involved in any practice of disbelief, but the satans, who taught magic to the people were themselves guilty of disbelief. They were after that thing which was sent to Harut and Marut, the two angels at Babylon. Whenever these two angels taught black art to anyone, they would always give a clear warning beforehand, saying, "We are merely a trial for you; so you should not commit blasphemy. But in spite of this warning, those people used to learn from the angels the art which caused division between husband and wife. Although it was obvious that they could not do any harm to anyone by means of this magic without Allah's permission, yet they learnt that art which could not be profitable even for them but was actually harmful. Moreover, they knew it full well that anyone, who purchased that art, would have no share in the Hereafter. What a vile commodity it was for which they sold off their souls, if they had but known it!

They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulayman (Solomon). Sulayman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, "We are for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah's leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew.

And follow that which the devils falsely related against the kingdom of Solomon. Solomon disbelieved not; but the devils disbelieved, teaching mankind magic and that which was revealed to the two angels in Babel, Harut and Marut. Nor did they (the two angels) teach it to anyone till they had said: We are only a temptation, therefore disbelieve not (in the guidance of Allah). And from these two (angles) people learn that by which they cause division between man and wife; but they injure thereby no-one save by Allah's leave. And they learn that which harmeth them and profiteth them not. And surely they do know that he who trafficketh therein will have no (happy) portion in the Hereafter; and surely evil is the price for which they sell their souls, if they but knew.

And they followed what the devils pursued during Solomon’s reign —and Solomon was not faithless but it was the devils who were faithless—teaching the people magic and what was sent down to the two angels at Babylon, Harut and Marut, who would not teach anyone without telling [him], ‘We are only a test, so do not be faithless.’ But they would learn from those two that with which they would cause a split between man and his wife—though they could not harm anyone with it except with Allah’s leave. They would learn that which would harm them and bring them no benefit; though they certainly knew that anyone who buys it has no share in the Hereafter. Surely, evil is that for which they sold their souls, had they known!

and follow what the devils recited over the Kingdom of Solomon. Solomon did not disbelieve, it is the devils who disbelieved, teaching people magic and that which was sent down upon the angels Harut and Marut in Babylon. They did not teach anyone, until both had said: 'We have been sent as a trial; do not disbelieve' From them they learned how they might separate a husband and his wife. However, they did not harm anyone with it, except by the permission of Allah. Indeed, they learned what harms them and does not profit them, yet they knew that anyone who buys it would have no share in the Everlasting Life. Evil is that for which they have sold their souls, if they but knew!

And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, "We are a trial, so do not disbelieve [by practicing magic]." And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.

They followed the incantations that the devils used against the kingdom of Solomon. Solomon did not hide the truth but the devils did. They taught magic to the people and whatever was revealed to the two angels, Harut and Marut, in Babylon. The two angels did not teach anything to anyone without saying, "Our case is a temptation for the people, so do not hide the truth." People learned something from the two angels that could cause discord between a man and his wife. However, they could harm no one except by the permission of God. In fact, the (people) learned things that would harm them and render them no benefit. They knew very well that one who engaged in witchcraft would have no reward in the life hereafter. Would that they had known that they had sold their souls for that which is vile!

And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shaitans disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls; had they but known this.

Wa<b>i</b>ttabaAAoo m<u>a</u> tatloo a<b>l</b>shshay<u>at</u>eenu AAal<u>a</u> mulki sulaym<u>a</u>na wam<u>a</u> kafara sulaym<u>a</u>nu wal<u>a</u>kinna a<b>l</b>shshay<u>at</u>eena kafaroo yuAAallimoona a<b>l</b>nn<u>a</u>sa a<b>l</b>ssi<u>h</u>ra wam<u>a</u> onzila AAal<u>a</u> almalakayni bib<u>a</u>bila h<u>a</u>roota wam<u>a</u>roota wam<u>a</u> yuAAallim<u>a</u>ni min a<u>h</u>adin <u>h</u>att<u>a</u> yaqool<u>a</u> innam<u>a</u> na<u>h</u>nu fitnatun fal<u>a</u> takfur fayataAAallamoona minhum<u>a</u> m<u>a</u> yufarriqoona bihi bayna almari wazawjihi wam<u>a</u> hum bi<u>da</u>rreena bihi min a<u>h</u>adin ill<u>a</u> bii<u>th</u>ni All<u>a</u>hi wayataAAallamoona m<u>a</u> ya<u>d</u>urruhum wal<u>a</u> yanfaAAuhum walaqad AAalimoo lamani ishtar<u>a</u>hu m<u>a</u> lahu fee al<u>a</u>khirati min khal<u>a</u>qin walabisa m<u>a</u> sharaw bihi anfusahum law k<u>a</u>noo yaAAlamoon<b>a</b>

They pursued what the devils falsely attributed to the kingdom of Solomon. Solomon was not an unbeliever: it is the devils who are unbelievers. They taught people witchcraft, and that which was sent down to Harut and Marut, the two angels in Babylon. But these two taught no one until they had said, "We are but a trial, therefore, do not disbelieve [in God's guidance]." So men learnt from them that by which they caused discord between man and wife; but they harmed no one thereby, except by the command of God; [on the contrary], these people learned that which would harm them and do them no good, knowing full well that whoever acquired [this knowledge] would have no share in the Hereafter. Evil indeed was the [price] for which they sold their souls, if only they had known it.

They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at babylon to the angels Harut and Marut. But neither of these taught anyone (Such things) without saying: "We are only for trial; so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew!

Had they come to believe instead, and taken heed for themselves, they would surely have earned from God a far better reward. If only they had sense!

And had they believed and been pious, then the recompense from Allah is extremely good; if only they knew!

Yet had they believed, and been godfearing, a recompense from God had been better, if they had but known.

And had they but believed and been conscious of Him, reward from God would indeed have brought them good-had they but known it!

And had they believed and feared, surely better had been the reward from before Allah, if they but knew!

And if they had believed, and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!

Had they believed and been righteous, the reward from God would have been better, if they only knew.

Had they believed in Allah and practised piety, they would have received a far better reward from AIIah, if they had but known it.

And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!

And if they had believed and kept from evil, a recompense from Allah would be better, if they only knew.

Had they been faithful and Godwary, the reward from Allah would have been better, had they known!

Had they believed and were cautious, far better for them would be the reward from Allah, if they but knew.

And if they had believed and feared Allah, then the reward from Allah would have been [far] better, if they only knew.

Would that they had known that if they had embraced the faith and avoided evil, they would have received better rewards from God.

And if they had believed and guarded themselves (against evil), reward from Allah would certainly have been better; had they but known (this).

Walaw annahum <u>a</u>manoo wa<b>i</b>ttaqaw lamathoobatun min AAindi All<u>a</u>hi khayrun law k<u>a</u>noo yaAAlamoon<b>a</b>

And had they but believed and been mindful of God, His reward would have been far better for them, if they had but known it.

If they had kept their Faith and guarded themselves from evil, far better had been the reward from their Lord, if they but knew!

Say not (to the Prophet), O Believers: "Have regard for us (ra'ina)," but "look at us (unzurna)," and obey him in what he says. Painful is the nemesis for disbelievers.

O People who Believe, do not say (to the Prophet Mohammed- peace and blessings be upon him), “Raena (Be considerate towards us)” but say, “Unzurna (Look mercifully upon us)", and listen attentively from the start; and for the disbelievers is a painful punishment. (To disrespect the Holy Prophet – peace and blessings be upon him – is blasphemy.)

O believers, do not say, 'Observe us,' but say, 'Regard us'; and give ear; for unbelievers awaits a painful chastisement.

O YOU who have attained to faith! Do not say [to the Prophet], "Listen to us," but rather say, "Have patience with us," and hearken [unto him], since grievous suffering awaits those who deny the truth.

O O Ye who believe! say not: Ra'ina, but say: Unzurna, and hearken; and unto the infidel shall be a torment afflictive.

O you who believe! Say not (to the Messenger Peace be upon him) Ra'ina but say Unzurna (Do make us understand) and hear. And for the disbelievers there is a painful torment. (See Verse 4:46)

O you who believe! Do not say ambiguous words, but say words of respect, and listen. The disbelievers will have a painful torment.

O Believers, do not say. "Ra 'ina" but say, "Unzurna " and listen a to what is said; for the disbelievers deserve a painful punishment.

O you who believe! Say not (to the Messenger) Ra`ina but say Unzurna (make us understand) and hear. And for the disbelievers there is a painful torment.

O ye who believe, say not (unto the Prophet): "Listen to us" but say "Look upon us," and be ye listeners. For disbelievers is a painful doom.

O you who have faith! Do not say Ra‘ina, but say Unzurna, and listen! And there is a painful punishment for the faithless.

'Believers, do not say 'Observe us (Ra'ina, in Hebrew means evil) ', but instead say: "Look after us (Undhurna), and listen' for the unbelievers is a painful punishment.

O you who have believed, say not [to Allah 's Messenger], "Ra'ina" but say, "Unthurna" and listen. And for the disbelievers is a painful punishment.

Believers, do not address the Prophet as ra'ina (whereby the Jews, in their own accent, meant: Would that you would never hear, but call him unzurna) (meaning: Please speak to us slowly so that we understand), and then listen. The unbelievers will face a painful torment.

O you who believe! do not say Raina and say Unzurna and listen, and for the unbelievers there is a painful chastisement.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> taqooloo r<u>a</u>AAin<u>a</u> waqooloo on<i><u>th</u></i>urn<u>a</u> wa<b>i</b>smaAAoo walilk<u>a</u>fireena AAa<u>tha</u>bun aleem<b>un</b>

Believers, do not say to the Prophet, "Ra'ina" but say, "Unzurna," and listen to him with attention. For those who deny the truth, there is a painful punishment.

O ye of Faith! Say not (to the Messenger) words of ambiguous import, but words of respect; and hearken (to him): To those without Faith is a grievous punishment.

Those without faith among the people of the Book, and those who worship idols, do not wish that good should come to you from your Lord. But God chooses whom He likes for His grace; and the bounty of God is infinite.

Those who disbelieve – the People given the Book(s) or the polytheists – do not wish that any good be sent down upon you from your Lord; and Allah chooses whomever He wills by His Mercy; and Allah is the Most Munificent.

Those unbelievers of the People of the Book and the idolaters wish not that any good should be sent down upon you from your Lord; but God singles out for His mercy whom He will; God is of bounty abounding.

Neither those from among the followers of earlier revelation who are bent on denying the truth, nor those who ascribe divinity to other beings beside God, would like to see any good ever bestowed upon you from on high by your Sustainer; but God singles out for His grace whom He wills-for God is limitless in His great bounty.

Fain would they who disbelieve, be they of the people of the Book or of the associators, that naught of good should be sent down unto you from Your Lord; whereas Allah singleth out for His mercy whomsoever He will and Allah is the Lord of mighty grace.

Neither those who disbelieve among the people of the Scripture (Jews and Christians) nor Al-Mushrikun (the disbelievers in the Oneness of Allah, idolaters, polytheists, pagans, etc.) like that there should be sent down unto you any good from your Lord. But Allah chooses for His Mercy whom He wills. And Allah is the Owner of Great Bounty.

It is never the wish of the disbelievers from among the People of the Book, nor of the polytheists, that any good should be sent down to you from your Lord. But God chooses for His mercy whomever He wills. God is Possessor of Sublime Grace.

The people who have rejected the message of Truth, be they the people of the Book or the mushriks, would never like that any good be sent down to you from your Lord, but Allah chooses for His mercy whom He wills, and Allah is Most Bountiful.

Neither those who disbelieve among the People of the Scripture (Jews and Christians) nor Al-Mushrikin (the idolaters) like that there should be sent down unto you any good from your Lord. But Allah chooses for His mercy whom He wills. And Allah is the Owner of great bounty.

Neither those who disbelieve among the people of the Scripture nor the idolaters love that there should be sent down unto you any good thing from your Lord. But Allah chooseth for His mercy whom He will, and Allah is of Infinite Bounty.

Neither the faithless from among the People of the Book nor the idolaters like that any good be showered on you from your Lord; but Allah singles out for His mercy whomever He wishes, and Allah is dispenser of a mighty grace.

The unbelievers among the People of the Book (Jews and Nazarenes) and the idolaters resent that any good should have been sent down to you from your Lord. But Allah chooses whom He will for His Mercy. And Allah is of great bounty.

Neither those who disbelieve from the People of the Scripture nor the polytheists wish that any good should be sent down to you from your Lord. But Allah selects for His mercy whom He wills, and Allah is the possessor of great bounty.

(Muhammad) the disbelievers among the People of the Book and the pagans do not like to see anything good revealed to you from your Lord. God reserves His mercy for whomever He chooses. The generosity of God is great.

Those who disbelieve from among the followers of the Book do not like, nor do the polytheists, that the good should be sent down to you from your Lord, and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace.

M<u>a</u> yawaddu alla<u>th</u>eena kafaroo min ahli alkit<u>a</u>bi wal<u>a</u> almushrikeena an yunazzala AAalaykum min khayrin min rabbikum wa<b>A</b>ll<u>a</u>hu yakhta<u>ss</u>u bira<u>h</u>matihi man yash<u>a</u>o wa<b>A</b>ll<u>a</u>hu <u>th</u>oo alfa<u>d</u>li alAAa<i><u>th</u></i>eem<b>i</b>

They who deny the truth from among the People of the Book, or from among those who associate partners with God, do not desire that any good should be sent down to you from your Lord. But God singles out for His grace whom He wills -- for God is limitless in His great bounty.

It is never the wish of those without Faith among the People of the Book, nor of the Pagans, that anything good should come down to you from your Lord. But Allah will choose for His special Mercy whom He will - for Allah is Lord of grace abounding.

When We cancel a message (sent to an earlier prophet) or throw it into oblivion, We replace it with one better or one similar. Do you not know that God has power over all things?

When We abrogate a verse or cause it to be forgotten, We will bring one better than it or one similar; do you not know that Allah is Able to do all things?

And for whatever verse We abrogate or cast into oblivion, We bring a better or the like of it; knowest thou not that God is powerful over everything?

Any message which, We annul or consign to oblivion We replace with a better or a similar one. Dost thou not know that God has the power to will anything?

Whatsoever verse We abrogate or cause to be forgotten We bring a better one or the like thereof; knowest thou not that Allah is over everything Potent?

Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things?

We never nullify a verse, nor cause it to be forgotten, unless We bring one better than it, or similar to it. Do you not know that God is capable of all things?

We bring a better verse or at least the like of it for whatever we abrogate or cause it to be forgotten.

Whatever a verse (revelation) do Nansakh (We abrogate) or Nunsiha (cause to be forgotten), We bring a better one or similar to it. Know you not that Allah is Able to do all things

Nothing of our revelation (even a single verse) do we abrogate or cause be forgotten, but we bring (in place) one better or the like thereof. Knowest thou not that Allah is Able to do all things?

For any verse that We abrogate or cause to be forgotten, We bring another which is better than it, or similar to it. Do you not know that Allah has power over all things?

If We supersede any verse or cause it to be forgotten, We bring a better one or one similar. Do you not know that Allah has power over all things!

We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that Allah is over all things competent?

For whatever sign We change or eliminate or cause to recede into oblivion, We bring forth a better sign, one that is identical. Do you not know that God has power over all things?

Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things?

M<u>a</u> nansakh min <u>a</u>yatin aw nunsih<u>a</u> nati bikhayrin minh<u>a</u> aw mithlih<u>a</u> alam taAAlam anna All<u>a</u>ha AAal<u>a</u> kulli shayin qadeer<b>un</b>

If We abrogate a verse or cause it to be forgotten, We will replace it by a better one or one similar to it. Do you not know that God has power over all things?

None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that Allah Hath power over all things?

Do you not know that God's is the kingdom of the heavens and the earth, and that there is none to save and protect you apart from God?

Do you not know that for Allah only is the kingship of the heavens and the earth? And except Allah, you have neither a protector nor any supporter?

Knowest thou not that to God belongs the kingdom of the heavens and the earth, and that you have none, apart from God, neither protector nor helper?

Dost thou not know that God's is the dominion over the heavens and the earth, and that besides God you have none to protect you or bring you succour?

Knowest thou not that verily Allah! His is the dominion of the heavens and the earth? and for you beside Allah is no protector or helper.

Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth? And besides Allah you have neither any Wali (protector or guardian) nor any helper.

Do you not know that to God belongs the sovereignty of the heavens and the earth, and that apart from God you have no guardian or helper?

Do you not know that Allah has full power over everything? Do you not know that the sovereignty of the heavens and the earth belongs to Allah alone and that you have neither any protector nor helper beside Him?

Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth And besides Allah you have neither any Wali (protector or guardian) nor any helper.

Knowest thou not that it is Allah unto Whom belongeth the Sovereignty of the heavens and the earth; and ye have not, beside Allah, any guardian or helper?

Do you not know that to Allah belongs the kingdom of the heavens and the earth? And besides Allah, you do not have any guardian or helper.

Do you not know that it is to Allah that the Kingdom of the heavens and the earth belong, and that there is none, other than Him, to protect or help you!

Do you not know that to Allah belongs the dominion of the heavens and the earth and [that] you have not besides Allah any protector or any helper?

Do you not know that the kingdom of the heavens and the earth belongs to God and that no one is your guardian or helper besides Him?

Do you not know that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper?

Alam taAAlam anna All<u>a</u>ha lahu mulku a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i wam<u>a</u> lakum min dooni All<u>a</u>hi min waliyyin wal<u>a</u> na<u>s</u>eer<b>in</b>

Do you not know that the kingdom of the heavens and the earth belongs to God alone? And that there is no protector or helper for you besides God?

Knowest thou not that to Allah belongeth the dominion of the heavens and the earth? And besides Him ye have neither patron nor helper.

Do you too, O believers, wish to question your Apostle as Moses was in the past? But he who takes unbelief in exchange for belief only strays from the right path.

Do you wish to ask your Noble Messenger a question similar to what Moosa was asked before? And whoever chooses disbelief instead of faith has gone astray from the Right Path.

Or do you desire to question your Messenger as Moses was questioned in former time? Whoso exchanges belief for unbelief has surely strayed from the right way.

Would you, perchance, ask of the Apostle who has been sent unto you what was asked aforetime of Moses? But whoever chooses to deny the [evidence of the] truth, instead of believing in it, has already strayed from the right path.

Seek ye to question your apostle, even as Musa was questioned afore. And whosoever changeth belief for infidelity, he hath of a surety strayed from the even way.

Or do you want to ask your Messenger (Muhammad Peace be upon him) as Musa (Moses) was asked before (i.e. show us openly our Lord?) And he who changes Faith for disbelief, verily, he has gone astray from the right way.

Or do you want to question your Messenger as Moses was questioned before? Whoever exchanges faith for disbelief has strayed from the right path.

Would you then ask your Prophet such questions as were asked of Moses in former times? In fact, anyone, who changes the way of belief for that of disbelief, has surely swerved from the Right way.

Or do you want to ask your Messenger (Muhammad) as Musa (Moses) was asked before (i.e. show us openly our Lord) And he who changes faith for disbelief, verily, he has gone astray from the right way.

Or would ye question your messenger as Moses was questioned aforetime? He who chooseth disbelief instead of faith, verily he hath gone astray from a plain road.

Would you question your Apostle as Moses was questioned formerly? Whoever changes faith for unfaith certainly strays from the right way.

Would you rather demand of your Messenger that which was once demanded of Moses! He who exchanges belief for disbelief has surely strayed from the Right Path.

Or do you intend to ask your Messenger as Moses was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way.

Do you want to address the Prophet in the same manner in which Moses was addressed? Anyone who exchanges belief for disbelief has certainly gone down the wrong path.

Rather you wish to put questions to your Apostle, as Musa was questioned before; and whoever adopts unbelief instead of faith, he indeed has lost the right direction of the way.

Am tureedoona an tasaloo rasoolakum kam<u>a</u> suila moos<u>a</u> min qablu waman yatabaddali alkufra bi<b>a</b>leem<u>a</u>ni faqad <u>d</u>alla saw<u>a</u>a a<b>l</b>ssabeel<b>i</b>

Do you [all] want to question your messenger just as Moses was questioned previously? Anyone who exchanges faith for unbelief has strayed from the right path.

Would ye question your Messenger as Moses was questioned of old? but whoever changeth from Faith to Unbelief, Hath strayed without doubt from the even way.

How many of the followers of the Books having once known the truth desire in their hearts, out of envy, to turn you into infidels again even after the truth has become clear to them! But you forbear and overlook till God fulfil His plan; and God has power over all things.

Many among People given the Book(s) wished to turn you to disbelief after you had accepted faith; out of hearts’ envy, after the truth has become very clear to them; so leave them and be tolerant, until Allah brings His command; indeed Allah is Able to do all things.

Many of the People of the Book wish they might restore you as unbelievers, after you have believed, in the jealousy of their souls, after the truth has become clear to them; yet do you pardon and be forgiving, till God brings His command; truly God is powerful over everything.

Out of their selfish envy, many among the followers of earlier revelation would like to bring you back to denying the truth after you have attained to faith - [even] after the truth has become clear unto them. None the less, forgive and forbear, until God shall make manifest His will: behold, God has the power to will anything.

Fain would Many of the People of the Book turn you back infidels after ye have believed, out of envy from their, after the truth hath become manifest unto them so Pardon them, and pass over, until Allah sendeth His command. Verily Allah is over everything Potent.

Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even, after the truth (that Muhammad Peace be upon him is Allah's Messenger) has become manifest unto them. But forgive and overlook, till Allah brings His Command. Verily, Allah is Able to do all things.

Many of the People of the Book wish to turn you back into unbelievers after you have believed, out of envy on their part, after the Truth has become clear to them. But pardon and overlook, until God brings His command. God has power over all things.

Many of the people of the Book desire to turn you anyhow back to unbelief. They wish this out of the envy of their hearts though the Truth has become quite clear to them. Yet, you should show forbearance and forgiveness to them' till Allah Himself enforces His judgement.

Many of the People of the Scripture (Jews and Christians) wish that they could turn you away as disbelievers after you have believed, out of envy from their own selves, even after the truth (that Muhammad is Allah's Messenger) has become manifest unto them. But forgive and overlook, till Allah brings His command. Verily, Allah is able to do all things.

Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things.

Many of the People of the Book are eager to turn you into unbelievers after your faith, out of their inner envy, [and] after the truth had become manifest to them. Yet excuse [them] and forbear until Allah issues His edict. Indeed Allah has power over all things.

Many of the People of the Book wish they might turn you back as unbelievers after you have believed, in envy of their souls, after the truth has been clarified to them. So pardon and forgive until Allah brings His command. Allah is Powerful over everything.

Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Indeed, Allah is over all things competent.

Once you have accepted the faith, many of the People of the Book would love, out of envy, to turn you back to disbelief, even after the Truth has become evident to them. Have forgiveness and bear with them until God issues His order. God has power over all things.

Many of the followers of the Book wish that they could turn you back into unbelievers after your faith, out of envy from themselves, (even) after the truth has become manifest to them; but pardon and forgive, so that Allah should bring about His command; surely Allah has power over all things.

Wadda katheerun min ahli alkit<u>a</u>bi law yaruddoonakum min baAAdi eem<u>a</u>nikum kuff<u>a</u>ran <u>h</u>asadan min AAindi anfusihim min baAAdi m<u>a</u> tabayyana lahumu al<u>h</u>aqqu fa<b>o</b>AAfoo wa<b>i</b><u>s</u>fa<u>h</u>oo <u>h</u>att<u>a</u> yatiya All<u>a</u>hu biamrihi inna All<u>a</u>ha AAal<u>a</u> kulli shayin qadeer<b>un</b>

Many among the People of the Book wish, through envy, to lead you back to unbelief, now that you have embraced the faith and the truth has been made plain to them. But you should pardon them and bear with them until God gives His command. Truly, God has power over all things.

Quite a number of the People of the Book wish they could Turn you (people) back to infidelity after ye have believed, from selfish envy, after the Truth hath become Manifest unto them: But forgive and overlook, Till Allah accomplish His purpose; for Allah Hath power over all things.

Fulfil your devotional obligations and pay the zakat. And what you send ahead of good you will find with God, for He sees all that you do ill.

And keep the prayer established, and pay the charity; and whatever good you send ahead for yourselves, you will find it with Allah; indeed Allah is seeing your deeds.

And perform the prayer, and pay the alms; whatever good you shall forward to your souls' account, you shall find it with God; assuredly God sees the things you do.

And be constant in prayer, and render the purifying dues; for, whatever good deed you send ahead for your own selves, you shall find it with God: behold, God sees all that you do.

And establish prayer and give the poor-rate. and whatsoever of good ye send forth for your souls ye shall find with Allah; verily Allah is the Beholder of that which ye work.

And perform As-Salat (Iqamat-as-Salat), and give Zakat, and whatever of good (deeds that Allah loves) you send forth for yourselves before you, you shall find it with Allah. Certainly, Allah is All-Seer of what you do.

And perform the prayer, and give alms. Whatever good you forward for yourselves, you will find it with God. God is Seeing of everything you do.

(Rest assured that) Allah has full power over everything: establish the Salat and pay the Zakat. you will find with Allah whatever good you send forward for your future; Allah is watching everything you do.

And perform the Salah and give the Zakah, and whatever of good you send forth for yourselves before you, you shall find it with Allah. Certainly, Allah is the Seer of what you do.

Establish worship, and pay the poor-due; and whatever of good ye send before (you) for your souls, ye will find it with Allah. Lo! Allah is Seer of what ye do.

And maintain the prayer and give the zakat. Any good that you send ahead for your own souls, you shall find it with Allah. Indeed Allah watches what you do.

Establish your prayers and pay the obligatory charity. Whatever good you shall forward for your soul you shall find it with Allah. He is the Seer of what you do.

And establish prayer and give zakah, and whatever good you put forward for yourselves - you will find it with Allah. Indeed, Allah of what you do, is Seeing.

Be steadfast in your prayer and pay the religious tax. You will receive a good reward from God for all your good works. God is Well-aware of what you do.

And keep up prayer and pay the poor-rate and whatever good you send before for yourselves, you shall find it with Allah; surely Allah sees what you do.

Waaqeemoo a<b>l</b><u>ss</u>al<u>a</u>ta wa<u>a</u>too a<b>l</b>zzak<u>a</u>ta wam<u>a</u> tuqaddimoo lianfusikum min khayrin tajidoohu AAinda All<u>a</u>hi inna All<u>a</u>ha bim<u>a</u> taAAmaloona ba<u>s</u>eer<b>un</b>

Attend to your prayers and pay the prescribed alms; any good you store up for yourselves, you will find it with God. Certainly, God sees what you do.

And be steadfast in prayer and regular in charity: And whatever good ye send forth for your souls before you, ye shall find it with Allah: for Allah sees Well all that ye do.

And they say: "None will go to Paradise but the Jews and the Christians;" but this is only wishful thinking. Say: "Bring the proof if you are truthful."

And the People given the Book(s) said, “None will enter Paradise unless he is a Jew or a Christian”; these are their own imaginations; say (O dear Prophet Mohammed – peace and blessings be upon him), “Bring your proof, if you are truthful.”

And they say, 'None shall enter Paradise except that they be Jews or Christians.' Such are their fancies. Say: 'Produce your proof, if you speak truly.'

AND THEY claim, "None shall ever enter paradise unless he be a Jew" - or, "a Christian". Such are their wishful beliefs! Say: "Produce an evidence for what you are claiming, if what you say is true!"

And they say: none shall enter the Garden except he be a Jew or a Nazarene. Such are their vain desires! Say thou: forthwith your proof if ye say

And they say, "None shall enter Paradise unless he be a Jew or a Christian." These are their own desires. Say (O Muhammad Peace be upon him), "Produce your proof if you are truthful."

And they say, “None will enter Heaven unless he is a Jew or a Christian.” These are their wishes. Say, “Produce your proof, if you are truthful.”

They say, "None shall enter Paradise unless he be a Jew or according to the Christians) a Christian." These are their wishful fancies. Say to them, "Bring your proof, if you are right in your claim."

And they say, "None shall enter Paradise unless he be a Jew or a Christian." These are their own desires. Say (O Muhammad), "Produce your Burhan if you are truthful."

And they say: None entereth paradise unless he be a Jew or a Christian. These are their own desires. Say: Bring your proof (of what ye state) if ye are truthful.

And they say, ‘No one will enter paradise except one who is a Jew or Christian.’ Those are their [false] hopes! Say, ‘Produce your evidence, should you be truthful.’

They say: 'None but Jews and Nazarenes shall be admitted to Paradise' Such are their wishful fancies. Say: 'Bring us your proof, if what you say is true'

And they say, "None will enter Paradise except one who is a Jew or a Christian." That is [merely] their wishful thinking, Say, "Produce your proof, if you should be truthful."

They have said that no one can ever go to Paradise except the Jews or Christians, but this is only what they hope. Ask them to prove that their claim is true.

And they say: None shall enter the garden (or paradise) except he who is a Jew or a Christian. These are their vain desires. Say: Bring your proof if you are truthful.

Waq<u>a</u>loo lan yadkhula aljannata ill<u>a</u> man k<u>a</u>na hoodan aw na<u>sa</u>r<u>a</u> tilka am<u>a</u>niyyuhum qul h<u>a</u>too burh<u>a</u>nakum in kuntum <u>sa</u>diqeen<b>a</b>

They declare, "None shall ever enter Heaven unless he be a Jew or a Christian." This is their own wishful thinking. [Prophet], say, "Produce your evidence if you are telling the truth."

And they say: "None shall enter Paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are truthful."

Only he who surrenders to God with all his heart and also does good, will find his reward with his Lord, and will have no fear or regret.

Yes, why not? Whoever submits his face for the sake of Allah, and is virtuous, his reward is with his Lord; and there shall be no fear upon them nor shall they grieve.

Nay, but whosoever submits his will to God, being a good-doer, his wage is with his Lord, and no fear shall be on them, neither shall they sorrow.

Yea, indeed: everyone who surrenders his whole being unto God, and is a doer of good withal, shall have his reward with his Sustainer; and all such need have no fear, and neither shall they grieve.

Aye! whosoever submitteth himself unto Allah and he is a well-doer-his hire is with his Lord; no fear shall come on them nor shall they grieve.

Yes, but whoever submits his face (himself) to Allah (i.e. follows Allah's Religion of Islamic Monotheism) and he is a Muhsin (good-doer i.e. performs good deeds totally for Allah's sake only without any show off or to gain praise or fame, etc., and in accordance with the Sunnah of Allah's Messenger Muhammad Peace be upon him) then his reward is with his Lord (Allah), on such shall be no fear, nor shall they grieve. [See Tafsir Ibn Kathir, Vol. 1, Page 154].

In fact, whoever submits himself to God, and is a doer of good, will have his reward with his Lord—they have nothing to fear, nor shall they grieve.

The fact is that no one has any special claim to Paradise; whoever surrenders himself to Allah in obedience and follows the Right Way, shall get his reward from his Lord: there shall be neither fear nor grief for such people.

Yes! But whoever submits his face (himself) to Allah (i.e. follows Allah's religion of Islamic Monotheism) and he is a Muhsin then his reward is with his Lord (Allah), on such shall be no fear, nor shall they grieve.

Nay, but whosoever surrendereth his purpose to Allah while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve.

Certainly, whoever submits his will to Allah and is virtuous, he shall have his reward from his Lord, and they will have no fear, nor shall they grieve.

Indeed, whoever submits his face to Allah and does good works shall be rewarded by his Lord; there they shall have nothing to fear nor shall they be saddened.

Yes [on the contrary], whoever submits his face in Islam to Allah while being a doer of good will have his reward with his Lord. And no fear will there be concerning them, nor will they grieve.

However, one who accepts Islam in submission to God and does good, will have his reward with God. Such people will have nothing to fear nor to grieve about.

Yes! whoever submits himself entirely to Allah and he is the doer of good (to others) he has his reward from his Lord, and there is no fear for him nor shall he grieve.

Bal<u>a</u> man aslama wajhahu lill<u>a</u>hi wahuwa mu<u>h</u>sinun falahu ajruhu AAinda rabbihi wal<u>a</u> khawfun AAalayhim wal<u>a</u> hum ya<u>h</u>zanoon<b>a</b>

Indeed, those who submit themselves to God and act righteously shall be rewarded by their Lord: they shall have no fear, nor shall they grieve.

Nay,-whoever submits His whole self to Allah and is a doer of good,- He will get his reward with his Lord; on such shall be no fear, nor shall they grieve.

The Jews say: "The Christians are not right," and the Christians say: "The Jews are in the wrong;" yet both read the Scriptures; and this is what the unread had said too. God alone will judge between them in their differences on the Day of Reckoning.

And the Jews said, “The Christians are nothing” – and the Christians said, “The Jews are nothing” whereas they both read the Book; and the ignorant spoke similarly; so Allah will judge between them on the Day of Resurrection, concerning the matter in which they dispute.

The Jews say, 'The Christians stand not on anything'; the Christians say, 'The Jews stand not on anything'; yet they recite the Book. So too the ignorant say the like of them. God shall decide between them on the Day of Resurrection touching their differences.

Furthermore, the Jews assert, "The Christians have no valid ground for their beliefs," while the Christians assert, "The Jews have no valid ground for their beliefs" - and both quote the divine writ! Even thus, like unto what they say, have [always] spoken those who were devoid of knowledge;" but it is God who will judge between them on Resurrection Day with regard to all on which they were wont to differ.

And the Jews say: the Nazarenes are not grounded on aught: and the Nazarenes say: the Jews are not grounded on aught While they recite the same Book. Even so say those who know not, the like of their saying. Allah will judge between them on the Day of Resurrection regarding that wherein they have been differing.

The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture. Like unto their word, said (the pagans) who know not. Allah will judge between them on the Day of Resurrection about that wherein they have been differing.

The Jews say, “The Christians are not based on anything;” and the Christians say, “The Jews are not based on anything.” Yet they both read the Scripture. Similarly, the ignorant said the same thing. God will judge between them on the Day of Resurrection regarding their differences.

The Jews say that the Christians have nothing (of the Truth) and the Christians say that the Jews have nothing of it, though both read the Scripture. And those who have no knowledge of the Scripture also make similar claims. Allah will surely give His judgement on the Day of Resurrection in all the matters in which they differ.

The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture. Like unto their word, said those (the pagans) who know not. Allah will judge between them on the Day of Resurrection about that wherein they have been differing.

And the Jews say the Christians follow nothing (true), and the Christians say the Jews follow nothing (true); yet both are readers of the Scripture. Even thus speak those who know not. Allah will judge between them on the Day of Resurrection concerning that wherein they differ.

The Jews say, ‘The Christians stand on nothing,’ and the Christians say, ‘The Jews stand on nothing,’ though they follow the [same] Book. So said those who had no knowledge, [words] similar to what they say. Allah will judge between them on the Day of Resurrection concerning that about which they used to differ.

The Jews say the Nazarenes are not on anything, and the Nazarenes say it is the Jews who are not on anything. Yet they both read the Book. And those who do not know say like their saying. Allah will judge between them their disputes on the Day of Resurrection.

The Jews say "The Christians have nothing [true] to stand on," and the Christians say, "The Jews have nothing to stand on," although they [both] recite the Scripture. Thus the polytheists speak the same as their words. But Allah will judge between them on the Day of Resurrection concerning that over which they used to differ.

The Jews accuse the Christians of having no basis for their religion and the Christians accuse the Jews of having no basis for their religion, even though both sides read the Scripture. The ignorant ones say the same thing. God will issue His decree about their dispute on the Day of Judgment.

And the Jews say: The Christians do not follow anything (good) and the Christians say: The Jews do not follow anything (good) while they recite the (same) Book. Even thus say those who have no knowledge, like to what they say; so Allah shall judge between them on the day of resurrection in what they differ.

Waq<u>a</u>lati alyahoodu laysati a<b>l</b>nna<u>sa</u>r<u>a</u> AAal<u>a</u> shayin waq<u>a</u>lati a<b>l</b>nna<u>sa</u>r<u>a</u> laysati alyahoodu AAal<u>a</u> shayin wahum yatloona alkit<u>a</u>ba ka<u>tha</u>lika q<u>a</u>la alla<u>th</u>eena l<u>a</u> yaAAlamoona mithla qawlihim fa<b>A</b>ll<u>a</u>hu ya<u>h</u>kumu baynahum yawma alqiy<u>a</u>mati feem<u>a</u> k<u>a</u>noo feehi yakhtalifoon<b>a</b>

The Jews say, "The Christians have no ground to stand on," and the Christians say, "The Jews have no ground to stand on." Yet they both recite the Book, and those who have no knowledge say the same; God will judge between them on the Day of Resurrection concerning their disputes.

The Jews say: "The Christians have naught (to stand) upon; and the Christians say: "The Jews have naught (To stand) upon." Yet they (Profess to) study the (same) Book. Like unto their word is what those say who know not; but Allah will judge between them in their quarrel on the Day of Judgment.

And who is more unjust than he who prohibits the name of God being used in His mosques, who hurries to despoil them even though he has no right to enter them except in reverence? For them is ignominy in the world and severe punishment in the life to come.

And who is more unjust than one who prevents the name of Allah being mentioned in the mosques, and strives for their ruin? It did not befit them to enter the mosques except in fear; for them is disgrace in this world, and a terrible punishment in the Hereafter.

And who does greater evil than he who bars God's places of worship, so that His Name be not rehearsed in them, and strives to destroy them? Such men might never enter them, save in fear; for them is degradation in the present world, and in the world to come a mighty chastisement.

Hence, who could be more wicked than those who bar the mention of God's name from [any of] His houses of worship and strive for their ruin, [although] they have no right to enter them save in fear [of God]? For them, in this world, there is ignominy in store; and for them, in the life to come, awesome suffering.

And who is more unjust than he who preventeth the mosques of Allah, that His name be mentioned therein, and striveth after their ruin? These! it was not for them to enter therein except in fear. Unto them shall be humiliation in this World, and unto them in the Hereafter a torment mighty.

And who is more unjust than those who forbid that Allah's Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allah's Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allah's Mosques) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter.

Who is more unjust than him who forbids the remembrance of God’s name in places of worship, and contributes to their ruin? These ought not to enter them except in fear. For them is disgrace in this world, and for them is a terrible punishment in the Hereafter.

And who could be a greater wrongdoer than the one who forbids the mention of Allah's name in places of worship and strives for their ruin? Such people do not deserve to enter the places of worship, and, if they enter at all, they should do so in fear; for there is ignominy for them in this world and an awful punishment in the Hereafter.

And who are more unjust than those who forbid that Allah's Name be mentioned (i.e. prayers and invocations) in Allah's Masjids and strive for their ruin It was not fitting that such should themselves enter them (Allah's Masjids) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter.

And who doth greater wrong than he who forbiddeth the approach to the sanctuaries of Allah lest His name should be mentioned therein, and striveth for their ruin. As for such, it was never meant that they should enter them except in fear. Theirs in the world is ignominy and theirs in the Hereafter is an awful doom.

Who is a greater wrongdoer than those who deny access to the mosques of Allah lest His Name be celebrated therein, and try to ruin them? Such ones may not enter them, except in fear. There is disgrace for them in this world and a great punishment in the Hereafter.

Who does greater harm than he who prevents His Name to be remembered in the Mosques of Allah and strives to destroy them? Those, they will not enter them except in fear. And for them shame in this world and a great punishment in the next.

And who are more unjust than those who prevent the name of Allah from being mentioned in His mosques and strive toward their destruction. It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment.

Who is more unjust than those who strive to destroy the mosques and prevent others from commemorating the Name of God therein who could not enter the mosques except with fear. They, (the unjust ones), will be disgraced in this life and will receive great torment in the life hereafter.

And who is more unjust than he who prevents (men) from the masjids of Allah, that His name should be remembered in them, and strives to ruin them? (As for) these, it was not proper for them that they should have entered them except in fear; they shall meet with disgrace in this world, and they shall have great chastisement in the hereafter.

Waman a<i><u>th</u></i>lamu mimman manaAAa mas<u>a</u>jida All<u>a</u>hi an yu<u>th</u>kara feeh<u>a</u> ismuhu wasaAA<u>a</u> fee khar<u>a</u>bih<u>a</u> ol<u>a</u>ika m<u>a</u> k<u>a</u>na lahum an yadkhulooh<u>a</u> ill<u>a</u> kh<u>a</u>ifeena lahum fee a<b>l</b>dduny<u>a</u> khizyun walahum fee al<u>a</u>khirati AAa<u>tha</u>bun AAa<i><u>th</u></i>eem<b>un</b>

Who could be more wicked than someone who prevents God's name from being mentioned in His places of worship, and seeks to bring about their ruin, while it behoves these men to enter them with fear in their hearts? There is disgrace in store for them in this world and a great punishment in the next.

And who is more unjust than he who forbids that in places for the worship of Allah, Allah's name should be celebrated?-whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment.

To God belong the East and the West. Wherever you turn the glory of God is everywhere: All-pervading is He and all-knowing.

And the East and the West, all belong to Allah – so whichever direction you face, there is Allah’s Entity (Allah’s Mercy is directed towards you); indeed Allah is the All Capable, (His powers and reach are limitless), the All Knowing.

To God belong the East and the West; whithersoever you turn, there is the Face of God; God is All-embracing, All-knowing.

And God's is the east and the west: and wherever you turn, there is God's countenance. Behold, God is infinite, all-knowing.

And unto Allah belongeth the east and the west; so withersoever you turn there is the countenance of Allah: verily Allah is pervading, Knowing.

And to Allah belong the east and the west, so wherever you turn yourselves or your faces there is the Face of Allah (and He is High above, over His Throne). Surely! Allah is All-Sufficient for His creatures' needs, All-Knowing.

To God belong the East and the West. Whichever way you turn, there is God’s presence. God is Omnipresent and Omniscient.

The East and the West, all belong to Allah: you will face Allah in whichsoever direction you turn your face: Allah is All-Embracing and All-Knowing.

And to Allah belong the east and the west, so wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne). Surely, Allah is Sufficient (for His creatures' needs), Knowing.

Unto Allah belong the East and the West, and whithersoever ye turn, there is Allah's Countenance. Lo! Allah is All-Embracing, All-Knowing.

To Allah belong the east and the west: so whichever way you turn, there is the face of Allah! Allah is indeed all-bounteous, all-knowing.

To Allah belong the east and the west. Whichever way you turn, there is the Face of Allah. He is the Embracer, the Knower.

And to Allah belongs the east and the west. So wherever you [might] turn, there is the Face of Allah. Indeed, Allah is all-Encompassing and Knowing.

The East and the West belong to God. Wherever you turn, you are always in the presence of God. God is Munificent and Omniscient.

And Allah's is the East and the West, therefore, whither you turn, thither is Allah's purpose; surely Allah is Ample-giving, Knowing.

Walill<u>a</u>hi almashriqu wa<b>a</b>lmaghribu faaynam<u>a</u> tuwalloo fathamma wajhu All<u>a</u>hi inna All<u>a</u>ha w<u>a</u>siAAun AAaleem<b>un</b>

The East and the West belong to God. Whichever way you turn, there is the Face of God. God is all pervading and all knowing.

To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing.

Yet they say that God has begotten a son. May He be praised! Indeed everything in the heavens and the earth belongs to Him, and all are obedient to God.

And they said, “Allah has taken an offspring for Himself” – Purity is to Him! In fact, all that is in the heavens and the earth, is His dominion; all are submissive to Him.

And they say, 'God has taken to Him a son. Glory be to Him! Nay, to Him belongs all that is in the heavens and the earth; all obey His will --

And yet some people assert, "God has taken unto Himself a son!" Limitless is He in His glory! Nay, but His is all that is in the heavens and on earth; all things devoutly obey His will.

And they Say: God hath betaken unto Him a son! Hallowed be He: Aye unto Him belongeth whatsoever is in the heavens and the earth: ', all are unto Him devout

And they (Jews, Christians and pagans) say: Allah has begotten a son (children or offspring). Glory be to Him (Exalted be He above all that they associate with Him). Nay, to Him belongs all that is in the heavens and on earth, and all surrender with obedience (in worship) to Him.

And they say, “God has begotten a son.” Be He glorified. Rather, His is everything in the heavens and the earth; all are obedient to Him.

They say "Allah has adopted a son." Allah is above such things. As a matter of fact, whatever is in the heavens and on the earth belongs to Him and all are obedient to Him.

And they (Jews, Christians and pagans) say: Allah has begotten a son (children or offspring). Glory is to Him (Exalted is He above all that they associate with Him). Nay, to Him belongs all that is in the heavens and on earth, and all are Qanitun to Him.

And they say: Allah hath taken unto Himself a son. Be He glorified! Nay, but whatsoever is in the heavens and the earth is His. All are subservient unto Him.

And they say, ‘Allah has taken a son.’ Immaculate is He! Rather, to Him belongs whatever there is in the heavens and the earth. All are obedient to Him,

They say: 'Allah has taken (to Himself) a son' Exaltations to Him (Allah). For Him is what is in the heavens and the earth, all are obedient to Him.

They say, "Allah has taken a son." Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him,

They, (the People of the Book), have said that God has taken for Himself a son. He is too glorious to have a son. To Him belongs all that is in the heavens and the earth. All pray in obedience to Him.

And they say: Allah has taken to himself a son. Glory be to Him; rather, whatever is in the heavens and the earth is His; all are obedient to Him.

Waq<u>a</u>loo itakha<u>th</u>a All<u>a</u>hu waladan sub<u>ha</u>nahu bal lahu m<u>a</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i kullun lahu q<u>a</u>nitoon<b>a</b>

They say, "God has taken a son." Glory be to Him! Everything in the heavens and the earth belongs to Him; all things are obedient to Him.

They say: "Allah hath begotten a son": Glory be to Him.-Nay, to Him belongs all that is in the heavens and on earth: everything renders worship to Him.

Creator of the heavens and the earth from nothingness, He has only to say when He wills a thing: "Be", and it is.

The Originator of the heavens and the earth – and when He commands a thing, He only says to it, “Be", and it thereupon happens.

the Creator of the heavens and the earth; and when He decrees a thing, He but says to it 'Be,' and it is.

The Originator is He of the heavens and the earth: and when He wills a thing to be, He but says unto it, "Be" -and it is.

The Originator of the heavens and the earth; and whensoever He decreeth an affair, He only saith unto it: be; and it becometh.

The Originator of the heavens and the earth. When He decrees a matter, He only says to it: "Be!" - and it is.

Originator of the heavens and the earth. Whenever He decrees a thing, He says to it, “Be,” and it becomes.

He is the Creator of the heavens and the earth: when He decrees a thing, He merely says, "Be," and there it is.

The Originator of the heavens and the earth. When He decrees a matter, He only says to it: "Be! ـ and it is.

The Originator of the heavens and the earth! When He decreeth a thing, He saith unto it only: Be! and it is.

the Originator of the heavens and the earth. When He decides on a matter, He just says to it, ‘Be!’ and it is.

Creator of the heavens and the earth! When He decrees a thing, He only says: 'Be' and it is.

Originator of the heavens and the earth. When He decrees a matter, He only says to it, "Be," and it is.

God is the Originator of the heavens and the earth. Whenever He decides to do anything, He just commands it to exist and it comes into existence.

Wonderful Originator of the heavens and the earth, and when He decrees an affair, He only says to it, Be, so there it is.

BadeeAAu a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i wai<u>tha</u> qa<u>da</u> amran fainnam<u>a</u> yaqoolu lahu kun fayakoon<b>u</b>

He is the Originator of the heavens and the earth, and when He decrees something, He says only, "Be!" and it is.

To Him is due the primal origin of the heavens and the earth: When He decreeth a matter, He saith to it: "Be," and it is.

But those who are ignorant say: "Why does God not speak or show us a sign?" The same question had been asked by men before them, who were like them in their hearts. But to those who are firm in their faith We have shown Our signs already.

And the ignorant people said, “Why does not Allah speak to us, or some sign come to us?” Those before them had also spoken in the same way as they speak; their hearts (and of those before them) are all alike; undoubtedly, We have made the signs clear for the people who have faith.

And they that know not say, 'Why does God not speak to us? Why does a sign not come to us?' So spoke those before them as these men say; their hearts are much alike. Yet We have made clear the signs unto a people who are sure

AND [only] those who are devoid of knowledge say, "Why does God not speak unto us, nor is a [miraculous] sign shown to us?" Even thus, like unto what they, say, spoke those who lived before their time their hearts are all alike. Indeed, We have made all the signs manifest unto people who are endowed with inner certainty.

And those who know not, say: Wherefore speakest not God unto us? or cometh not unto us a sign? Thus aid those before them the like of their saying: consimilar are their hearts. We have already manifested the signs unto the people who would be convinced.

And those who have no knowledge say: "Why does not Allah speak to us (face to face) or why does not a sign come to us?" So said the people before them words of similar import. Their hearts are alike, We have indeed made plain the signs for people who believe with certainty.

Those who do not know say, “If only God would speak to us, or a sign would come to us.” Thus said those who were before them. Their hearts are alike. We have made the signs clear for people who are certain.

The ignorant people say, "Why does not Allah Himself talk to us or why does not a Sign come to us?" The people before them also talked like this, for all (who swerve from the Right Path) have the same mentality. We have already shown clear Signs to those who believe;

And those who have no knowledge say: "Why does not Allah speak to us (face to face) or why does not a sign come to us" So said the people before them words of similar import. Their hearts are alike, We have indeed made plain the signs for people who believe with certainty.

And those who have no knowledge say: Why doth not Allah speak unto us, or some sign come unto us? Even thus, as they now speak, spake those (who were) before them. Their hearts are all alike. We have made clear the revelations for people who are sure.

Those who have no knowledge say, ‘Why does not Allah speak to us, or come to us a sign?’ So said those who were before them, [words] similar to what they say. Alike are their hearts. We have certainly made the signs clear for a people who have certainty.

And those who do not know say: 'Why does not Allah speak to us or a sign come to us' Likewise, those who were before them said similar to their saying. Their hearts are alike. Indeed, We have clarified the signs to a nation who are certain.

Those who do not know say, "Why does Allah not speak to us or there come to us a sign?" Thus spoke those before them like their words. Their hearts resemble each other. We have shown clearly the signs to a people who are certain [in faith].

The ignorant have asked, "Why does He not speak to us and why has no evidence come to show us (that He exists)?" People before them had also asked such questions. They all think in the same way. We have already made the evidence very clear for those who have certainty.

And those who have no knowledge say: Why does not Allah speak to us or a sign come to us? Even thus said those before them, the like of what they say; their hearts are all alike. Indeed We have made the communications clear for a people who are sure.

Waq<u>a</u>la alla<u>th</u>eena l<u>a</u> yaAAlamoona lawl<u>a</u> yukallimun<u>a</u> All<u>a</u>hu aw tateen<u>a</u> <u>a</u>yatun ka<u>tha</u>lika q<u>a</u>la alla<u>th</u>eena min qablihim mithla qawlihim tash<u>a</u>bahat quloobuhum qad bayyann<u>a</u> al<u>a</u>y<u>a</u>ti liqawmin yooqinoon<b>a</b>

Those who are devoid of knowledge say, "Why does God not speak to us or show us a sign?" The same demand was made by those before them; their hearts are all alike. We have made the signs clear to those whose faith is firm.

Say those without knowledge: "Why speaketh not Allah unto us? or why cometh not unto us a Sign?" So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the Signs unto any people who hold firmly to Faith (in their hearts).

And We have sent you with the truth to give glad tidings and to warn. You will not be questioned about those and who are inmates of Hell.

Undoubtedly, We have sent you (O dear Prophet Mohammed – peace and blessings be upon him) with the truth, giving glad tidings and conveying warning, and you will not be questioned about the people of hell.

We have sent thee with the truth, good tidings to bear, and warning. Thou shalt not be questioned touching the inhabitants of Hell.

Verily, We have sent thee [O Prophet] with the truth, as a bearer of glad tidings and a warner: and thou shalt not be held accountable for those who are destined for the blazing fire.

Verily We have sent thee with the truth, as a bearer of glad tidings and a warner, and thou shalt not be questioned of the fellows of the Flame.

Verily, We have sent you (O Muhammad Peace be upon him) with the truth (Islam), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, they will enter the Hell-fire). And you will not be asked about the dwellers of the blazing Fire.

We have sent you with the truth—bringing good news, and giving warnings. You will not be questioned about the inmates of Hell.

(what greater Sign could there be than that) We have sent you with the knowledge of the Truth and made you a bearer of good tidings and a Warner? Now, you are not responsible and answerable for those who are bent upon going to Hell.

Verily, We have sent you (O Muhammad) with the truth (Islam), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, that they will enter the Hellfire). And you will not be asked about the dwellers of the blazing Fire.

Lo! We have sent thee (O Muhammad) with the truth, a bringer of glad tidings and a warner. And thou wilt not be asked about the owners of hell-fire.

Indeed We have sent you with the truth, as a bearer of good news and as a warner, and you will not be questioned concerning the inmates of hell.

We have sent you (Prophet Muhammad) forth with the truth, a giver of glad tidings and a giver of warning. You shall not be questioned about the companions of Hell.

Indeed, We have sent you, [O Muhammad], with the truth as a bringer of good tidings and a warner, and you will not be asked about the companions of Hellfire.

We have sent you (Muhammad) for a genuine purpose to proclaim glad news and warnings. You will not be blamed for the dwellers of blazing hell.

Surely We have sent you with the truth as a bearer of good news and as a warner, and you shall not be called upon to answer for the companions of the flaming fire.

Inn<u>a</u> arsaln<u>a</u>ka bi<b>a</b>l<u>h</u>aqqi basheeran wana<u>th</u>eeran wal<u>a</u> tusalu Aaan a<u>s</u><u>ha</u>bi alja<u>h</u>eem<b>i</b>

We have sent you with the truth, bearing good news and giving warning. You will not be held accountable for the people of the Fire.

Verily We have sent thee in truth as a bearer of glad tidings and a warner: But of thee no question shall be asked of the Companions of the Blazing Fire.

The Jews and Christians will never be pleased with you until you follow their way. Say: "God's guidance alone is true guidance;" for if you give in to their wishes after having received the (Book of) knowledge from God, then none will you have as friend or helper to save you.

And never will the Jews or the Christians be pleased with you, until you follow their religion; say, “The guidance of Allah only is the (true) guidance”; and were you (the followers of this Prophet) to follow their desires after the knowledge has come to you, you would then not have a protector or aide against Allah.

Never will the Jews be satisfied with thee, neither the Christians, not till thou followest their religion. Say: 'God's guidance is the true guidance.' If thou followest their caprices, after the knowledge that has come to thee, thou shalt have against God neither protector nor helper.

For, never will the Jews be pleased with thee. nor yet the Christians, unless thou follow their own creeds. Say: "Behold, God's guidance is the only true guidance." And, indeed, if thou shouldst follow their errant views after all the knowledge that has come unto thee. thou wouldst have none to protect thee from God, and none to bring thee succour.

And the Jews will never be pleased with thee, nor the Nazarenes, except thou follow their faith. Say thou: verily the guidance of Allah, --that is the guidance. And of a surety wert thou to follow their desires after that which hath come unto thee of the knowledge, there will be for thee against Allah neither protector nor helper.

Never will the Jews nor the Christians be pleased with you (O Muhammad Peace be upon him) till you follow their religion. Say: "Verily, the Guidance of Allah (i.e. Islamic Monotheism) that is the (only) Guidance. And if you (O Muhammad Peace be upon him) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Quran), then you would have against Allah neither any Wali (protector or guardian) nor any helper.

The Jews and the Christians will not approve of you, unless you follow their creed. Say, “God’s guidance is the guidance.” Should you follow their desires, after the knowledge that has come to you, you will have in God neither guardian nor helper.

The Jews and the Christians will never be satisfied with you, O Muhammad, until you follow their way. Tell them plainly, "The right way is shown by Allah." And if, after all the' knowledge you have received, you were to yield to their desires, you shall find neither any friend nor helper to protect you from Allah's wrath.

Never will the Jews nor the Christians be pleased with you (O Muhammad) till you follow their religion. Say: "Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance. And if you (O Muhammad) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur'an), then you would have against Allah neither any Wali (protector or guardian) nor any helper.

And the Jews will not be pleased with thee, nor will the Christians, till thou follow their creed. Say: Lo! the guidance of Allah (Himself) is Guidance. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then wouldst thou have from Allah no protecting guardian nor helper.

Never will the Jews be pleased with you, nor the Christians, unless you followed their creed. Say, ‘Indeed it is the guidance of Allah which is [true] guidance.’ And should you follow their desires after the knowledge that has come to you, you will not have against Allah any guardian or helper.

You will please neither the Jews nor the Nazarenes unless you follow their creed. Say: 'The guidance of Allah is the guidance' And if after all the knowledge you have been given you yield to their desires, you shall not have, other than Allah, either a guide or a helper.

And never will the Jews or the Christians approve of you until you follow their religion. Say, "Indeed, the guidance of Allah is the [only] guidance." If you were to follow their desires after what has come to you of knowledge, you would have against Allah no protector or helper.

The Jews and Christians will never be pleased with you unless you follow their faith. (Muhammad) tell them that the guidance of God is the only true guidance. If you follow their wishes after all the knowledge that has come to you, you will no longer have God as your guardian and helper."

And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah's guidance, that is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper.

Walan tar<u>da</u> AAanka alyahoodu wal<u>a</u> a<b>l</b>nna<u>sa</u>r<u>a</u> <u>h</u>att<u>a</u> tattabiAAa millatahum qul inna hud<u>a</u> All<u>a</u>hi huwa alhud<u>a</u> walaini ittabaAAta ahw<u>a</u>ahum baAAda alla<u>th</u>ee j<u>a</u>aka mina alAAilmi m<u>a</u> laka mina All<u>a</u>hi min waliyyin wal<u>a</u> na<u>s</u>eer<b>in</b>

Neither the Christians nor the Jews will be pleased with you until you follow their ways. Say, "God's guidance is the only true guidance." If you followed their desires after the knowledge which has come to you, you would not have any patron or supporter against God.

Never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion. Say: "The Guidance of Allah,-that is the (only) Guidance." Wert thou to follow their desires after the knowledge which hath reached thee, then wouldst thou find neither Protector nor helper against Allah.

Those to whom We have sent down the Book, and who read it as it should be read, believe in it truly; but those who deny it will be losers.

Those to whom We have given the Book, read it in the manner it should be read; it is they who believe in it; and those who deny it – it is they who are the losers.

Those to whom We have given the Book and who recite it with true recitation, they believe in it; and whoso disbelieves in it, they shall be the losers.

Those unto whom We have vouchsafed the divine writ [and who] follow it as it ought to be followed -it is they who [truly] believe in it; whereas all who choose to deny its truth -it is they, they who are the losers!

Those unto whom We have vouchsafed the Book and they recite it as it ought to be recited - they shall believe therein and whosoever disbelieveth therein, those then! they shall be the losers.

Those (who embraced Islam from Bani Israel) to whom We gave the Book [the Taurat (Torah)] [or those (Muhammad's Peace be upon him companions) to whom We have given the Book (the Quran)] recite it (i.e. obey its orders and follow its teachings) as it should be recited (i.e. followed), they are the ones that believe therein. And whoso disbelieves in it (the Quran), those are they who are the losers. (Tafsir Al-Qurtubi. Vol. 2, Page 95).

Those to whom We have given the Scripture follow it, as it ought to be followed—these believe in it. But as for those who reject it—these are the losers.

There are those, even among the people of the Scripture, who read the Book as it should be read and believe in it sincerely; as for those who reject it, they are indeed the losers.

Those to whom we gave the Book recite it as it should be recited (Yatlunahu Haqqa Tilawatihi) they are the ones who believe therein. And whoso disbelieve in it, those are they who are the losers.) Ibn Jarir said, "Allah said,

Those unto whom We have given the Scripture, who read it with the right reading, those believe in it. And whoso disbelieveth in it, those are they who are the losers.

Those to whom We have given the Book follow it as it ought to be followed: they have faith in it. As for those who deny it—it is they who are the losers.

Those to whom We have given the Book, and who recite it as it ought to be read, truly believe in it; those who disbelieve it shall be the losers.

Those to whom We have given the Book recite it with its true recital. They [are the ones who] believe in it. And whoever disbelieves in it - it is they who are the losers.

Those (of the People of the Book) who have received Our Book (Quran), and read it thoroughly, believe in it. Those who disbelieve the Book are certainly losers.

Those to whom We have given the Book read it as it ought to be read. These believe in it; and whoever disbelieves in it, these it is that are the losers.

Alla<u>th</u>eena <u>a</u>tayn<u>a</u>humu alkit<u>a</u>ba yatloonahu <u>h</u>aqqa til<u>a</u>watihi ol<u>a</u>ika yuminoona bihi waman yakfur bihi faol<u>a</u>ika humu alkh<u>a</u>siroon<b>a</b>

Those whom We have given this Book follow it as it ought to be followed; it is they who [truly] believe in it; those who deny it will be the losers.

Those to whom We have sent the Book study it as it should be studied: They are the ones that believe therein: Those who reject faith therein,- the loss is their own.

O children of Israel, remember the favours I bestowed on you, and made you exalted among the nations of the world.

O Descendants of Israel! Remember the favour of Mine which I bestowed upon you and made you superior to all others of your time. (By sending Noble Messengers among you).

Children of Israel, remember My blessing wherewith I blessed you, and that I have preferred you above all beings;

O CHILDREN of Israel! Remember those blessings of Mine with which I graced you, and how I favoured you above all other people;

O Children of Isra'il! remember My favour wherewith favoured you, and that I preferred you over the world.

O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you to the 'Alamin (mankind and jinns) (of your time-period, in the past).

O Children of Israel! Remember My blessing which I bestowed upon you, and that I have favored you over all people.

O children of Israel, remember that special favour I bestowed upon you, and that I exalted you above all the communities of the world.

O Children of Israel! Remember My favor which I bestowed upon you and that I preferred you over the nations.

O Children of Israel! Remember My favour wherewith I favoured you and how I preferred you to (all) creatures.

O Children of Israel, remember My blessing which I bestowed upon you, and that I gave you an advantage over all the nations.

Children of Israel, remember My favor which I bestowed upon you and that I preferred your (prophets among you) above the worlds.

O Children of Israel, remember My favor which I have bestowed upon you and that I preferred you over the worlds.

Children of Israel, recall My favor to you and the preference that I gave to you over all the other nations.

O children of Israel, call to mind My favor which I bestowed on you and that I made you excel the nations.

Y<u>a</u> banee isr<u>a</u>eela o<u>th</u>kuroo niAAmatiya allatee anAAamtu AAalaykum waannee fa<u>dd</u>altukum AAal<u>a</u> alAA<u>a</u>lameen<b>a</b>

Children of Israel, remember My favour which I have bestowed upon you, and how I preferred you above all other people;

O Children of Israel! call to mind the special favour which I bestowed upon you, and that I preferred you to all others (for My Message).

Fear the day when no man will stand up for man in the least, and no ransom avail nor intercession matter nor help reach.

And fear the day when no soul will be exchanged for another, nor will they be set free in lieu of compensation, nor will any intercession benefit the disbelievers, nor will they be helped.

and beware a day when no soul for another shall give satisfaction, and no counterpoise shall be accepted from it, nor any intercession shall be profitable to it, neither shall they be helped.

and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall ransom be accepted from any of them, nor shall intercession be of any use to them, and none shall be succoured.

And fear a Day whereon not in aught shall a soul satisfy for a soul, nor shall compensation be accepted therefor, nor shall intercession profit it, nor shall they be succoured.

And fear the Day (of Judgement) when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped.

And beware of a Day when no soul will avail another soul in any way, and no ransom will be accepted from it, and no intercession will benefit it, and they will not be helped.

And dread the Day when no one shall avail anyone in any way; nor shall any ransom be accepted from anyone; nor shall intercession profit any body; nor shall the offenders be helped from any quarter.

And fear the Day (of Judgement) when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped.

And guard (yourselves) against a day when no soul will in aught avail another, nor will compensation be accepted from it, nor will intercession be of use to it; nor will they be helped.

Beware of the Day when no soul will compensate for another, neither will any ransom be accepted from it, nor will any intercession benefit it, nor will they be helped.

And fear a Day when no soul for another will compensate a thing, and no equivalent will be accepted from it, neither intercession will benefit it, nor shall they be helped.

And fear a Day when no soul will suffice for another soul at all, and no compensation will be accepted from it, nor will any intercession benefit it, nor will they be aided.

Have fear of the day when every soul will be responsible for itself, no ransom will be accepted for it, no intercession will be of any benefit to it and no one will receive any help.

And be on your guard against a day when no soul shall avail another in the least neither shall any compensation be accepted from it, nor shall intercession profit it, nor shall they be helped.

Wa<b>i</b>ttaqoo yawman l<u>a</u> tajzee nafsun AAan nafsin shayan wal<u>a</u> yuqbalu minh<u>a</u> AAadlun wal<u>a</u> tanfaAAuh<u>a</u> shaf<u>a</u>AAatun wal<u>a</u> hum yun<u>s</u>aroon<b>a</b>

and fear a Day when no human being shall avail another. Nor shall ransom be accepted from any of them, nor shall intercession be of any use to them, and none shall be succoured.

Then guard yourselves against a Day when one soul shall not avail another, nor shall compensation be accepted from her nor shall intercession profit her nor shall anyone be helped (from outside).

Remember, when his Lord tried Abraham by a number of commands which he fulfilled, God said to him: "I will make you a leader among men." And when Abraham asked: "From my progeny too?" the Lord said: "My pledge does not include transgressors."

And (remember) when Ibrahim’s (Abraham’s) Lord tested him in some matters and he fulfilled them; He said, “I am going to appoint you as a leader for mankind”; invoked Ibrahim, “And of my offspring”; He said, “My covenant does not include the unjust (wrong-doers).”

And when his Lord tested Abraham with certain words, and he fulfilled them. He said, 'Behold, I make you a leader for the people.' Said he, 'And of my seed?' He said 'My covenant shall not reach the evildoers.'

And [remember this:] when his Sustainer tried Abraham by [His] commandments and the latter fulfilled them, He said: "Behold, I shall make thee a leader of men. "Abraham asked: "And [wilt Thou make leaders] of my offspring as well? "[God] answered: "My covenant does not embrace the evildoers."

And recall what time his Lord Proved Ibrahim with certain words then he performed them. He said: verily I am going to make thee a leader unto mankind. Ibrahim said: and also of my progeny? Allah said: My covenant shall not reach the wrong-doers.

And (remember) when the Lord of Ibrahim (Abraham) [i.e., Allah] tried him with (certain) Commands, which he fulfilled. He (Allah) said (to him), "Verily, I am going to make you a leader (Prophet) of mankind." [Ibrahim (Abraham)] said, "And of my offspring (to make leaders)." (Allah) said, "My Covenant (Prophethood, etc.) includes not Zalimun (polytheists and wrong-doers)."

And when his Lord tested Abraham with certain words, and he fulfilled them. He said, “I am making you a leader of humanity.” He said, “And my descendants?” He said, “My pledge does not include the wrongdoers.”

Recall to mind that when his Lord put Abraham to test in certain things and he fulfilled all of them, He said, "I am going to make you the leader of mankind." Abraham humbly asked, "Does this promise apply to my descendants also?" He replied, "My promise does not apply to the transgressors."

And (remember) when the Lord of Ibrahim (Abraham) tried him with (certain) commands, which he fulfilled. He (Allah) said (to him), "Verily, I am going to make you an Imam (a leader) for mankind (to follow you)." (Ibrahim) said, "And of my offspring (to make leaders)." (Allah) said, "My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers)."

And (remember) when his Lord tried Abraham with (His) commands, and he fulfilled them, He said: Lo! I have appointed thee a leader for mankind. (Abraham) said: And of my offspring (will there be leaders)? He said: My covenant includeth not wrong-doers.

When his Lord tested Abraham with certain words and he fulfilled them, He said, ‘I am making you the Imam of mankind.’ Said he, ‘And from among my descendants?’ He said, ‘My pledge does not extend to the unjust.’

And when Abraham was tested by His Lord with certain words and he fulfilled them, He said: 'I have appointed you as a leader for the nation' (Abraham) asked: 'And of my descendants' 'My covenant' said He, 'the harmdoers shall not receive it'

And [mention, O Muhammad], when Abraham was tried by his Lord with commands and he fulfilled them. [Allah] said, "Indeed, I will make you a leader for the people." [Abraham] said, "And of my descendants?" [Allah] said, "My covenant does not include the wrongdoers."

When his Lord tested Abraham's faith, (by His words) and he satisfied the test, He said, "I am appointing you as the leader of mankind." Abraham asked, "Will this leadership also continue through my descendants?" The Lord replied, "The unjust do not have the right to exercise My authority."

And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.

Wai<u>th</u>i ibtal<u>a</u> ibr<u>a</u>heema rabbuhu bikalim<u>a</u>tin faatammahunna q<u>a</u>la innee j<u>a</u>AAiluka li<b>l</b>nn<u>a</u>si im<u>a</u>man q<u>a</u>la wamin <u>th</u>urriyyatee q<u>a</u>la l<u>a</u> yan<u>a</u>lu AAahdee a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

When his Lord tested Abraham with certain commands and he fulfilled them, He said, "I will make you a leader of men." Abraham asked, "And what of my descendants?" He answered, "My covenant does not extend to the transgressors."

And remember that Abraham was tried by his Lord with certain commands, which he fulfilled: He said: "I will make thee an Imam to the Nations." He pleaded: "And also (Imams) from my offspring!" He answered: "But My Promise is not within the reach of evil-doers."

Remember, We made the House (of Ka'bah) a place of congregation and safe retreat, and said: "Make the spot where Abraham stood the place of worship;" and enjoined upon Abraham and Ishmael to keep Our House immaculate for those who shall walk around it and stay in it for contemplation and prayer, and for bowing in adoration.

And remember when We made this House (at Mecca) a recourse for mankind and a sanctuary; and take the place where Ibrahim stood, as your place of prayer; and We imposed a duty upon Ibrahim and Ismail (Ishmael), to fully purify My house for those who go around it, and those who stay in it (for worship), and those who bow down and prostrate themselves.

And when We appointed the House to be a place of visitation for the people, and a sanctuary, and: 'Take to yourselves Abraham's station for a place of prayer.' And We made covenant with Abraham and Ishmael: 'Purify My House for those that shall go about it and those that cleave to it, to those who bow and prostrate themselves.'

AND LO! We made the Temple a goal to which people might repair again and again, and a sanctuary: take then, the place whereon Abraham once stood as your place of prayer." And thus did We command Abraham and Ishmael: "Purify My Temple for those who will walk around it, and those who will abide near it in meditation, and those who will bow down and prostrate themselves [in prayer]."

And recall what time We appointed the House a resort unto man kind and a place of security and said: take the station of Ibrahim for a place of prayer. And We covenanted with Ibrahim and Ismai'l, saying: purify ye twain My Houses for those who shall circumambulate it and those who shall stay, and those who shall bow down and prostrate themselves.

And (remember) when We made the House (the Ka'bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka'bah] as a place of prayer (for some of your prayers, e.g. two Rak'at after the Tawaf of the Ka'bah at Makkah), and We commanded Ibrahim (Abraham) and Isma'il (Ishmael) that they should purify My House (the Ka'bah at Makkah) for those who are circumambulating it, or staying (I'tikaf), or bowing or prostrating themselves (there, in prayer).

And We made the House a focal point for the people, and a sanctuary. Use the shrine of Abraham as a place of prayer. And We commissioned Abraham and Ishmael, “Sanctify My House for those who circle around it, and those who seclude themselves in it, and those who kneel and prostrate.”

And remember that We made this House (the Ka'bah) the centre and sanctuary for mankind and enjoined the people to dedicate to worship the place where Abraham used to stand for prayer, and We urged Abraham and Ismail to keep My House pure for those who would go round it and those who would retire to it for devotion and prayer and for those who would bow down and prostrate themselves there in worhsip.

And (remember) when We made the House (the Ka`bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim as a place of prayer. And We commanded Ibrahim (Abraham) and Isma`il (Ishmael) that they should purify My House (the Ka`bah at Makkah) for those who are circumambulating it, or staying (I`tikaf), or bowing or prostrating themselves (there, in prayer).

And when We made the House (at Makka) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).

And [remember] when We made the House a place of reward for mankind and a sanctuary, [declaring], ‘Take the venue of prayer from Abraham’s Station.’ We charged Abraham and Ishmael [with its upkeep, saying], ‘Purify My House for those who go around it, [for] those who make it a retreat and [for] those who bow and prostrate.’

And when We made the House (Ka'bah) a visitation and a sanctuary for the people (saying:) 'Make the place where Abraham stood a place of prayer. 'And We made a covenant with Abraham and Ishmael: 'Purify My House for those who circumambulate around it, and those who cleave to it, to those who bow and prostrate'

And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], "Purify My House for those who perform Tawaf and those who are staying [there] for worship and those who bow and prostrate [in prayer]."

We made the house (in Mecca) as a place of refuge and sanctuary for men. Adopt the place where Abraham stood as a place for prayer. We advised Abraham and Ishmael to keep My house clean for the pilgrims, the worshippers and for those who bow down and prostrate themselves in worship.

And when We made the House a pilgrimage for men and a (place of) security, and: Appoint for yourselves a place of prayer on the standing-place of Ibrahim. And We enjoined Ibrahim and Ismail saying: Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down (and) those who prostrate themselves.

Wai<u>th</u> jaAAaln<u>a</u> albayta math<u>a</u>batan li<b>l</b>nn<u>a</u>si waamnan wa<b>i</b>ttakhi<u>th</u>oo min maq<u>a</u>mi ibr<u>a</u>heema mu<u>s</u>allan waAAahidn<u>a</u> il<u>a</u> ibr<u>a</u>heema waism<u>a</u>AAeela an <u>t</u>ahhir<u>a</u> baytiya li<b>l</b><u>tta</u>ifeena wa<b>a</b>lAA<u>a</u>kifeena wa<b>al</b>rrukkaAAi a<b>l</b>ssujood<b>i</b>

And We made the House [the Ka'bah] a place of assembly and a sanctuary for mankind, [saying], "Make the place where Abraham stood a place of worship." We commanded Abraham and Ishmael, "Purify My House for those who walk round it, those who stay there for devotion, and those who bow down and prostrate themselves."

Remember We made the House a place of assembly for men and a place of safety; and take ye the station of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in prayer).

And when Abraham said: "O Lord, make this a city of peace, and give those of its citizens who believe in God and the Last Day fruits for food," He answered: "To those will I also give a little who believe not, for a time, then drag them to Hell, a dreadful destination!"

And (remember) when Ibrahim prayed, “My Lord! Make this city a place of security and bestow upon its people various fruits as providence – for those among them who believe in Allah and the Last Day (of Resurrection)”; He answered, “And whoever disbelieves, I shall provide him also some subsistence and then compel him towards the punishment of fire (hell); and that is a wretched place to return.”

And when Abraham said, 'My Lord, make this a land secure, and provide its people with fruits, such of them as believe in God and the Last Day.' He said, 'And whoso disbelieves, to him I shall give enjoyment a little, then I shall compel him to the chastisement of the Fire -- how evil a homecoming!'

And, lo, Abraham prayed: "O my Sustainer! Make this a land secure, and grant its people fruitful sustenance - such of them as believe in God and the Last Day." [God] answered: "And whoever shall deny the truth, him will I let enjoy himself for a short while -but in the end I shall drive him to suffering through fire: and how vile a journey's end!"

And recall what time Ibrahim said: my Lord! make this city a place of security, and provide the People thereof with fruits, - such of them as will believe in Allah and the last Day. Allah said: and whosoever will disbelieve, him also shall give enjoyment for a while; thereafter I shall drive him to the torment of the Fire, - an ill abode!

And (remember) when Ibrahim (Abraham) said, "My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day." He (Allah) answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!"

When Abraham said, “O My Lord, make this a peaceful land, and provide its people with fruits—whoever of them believes in God and the Last Day.” He said, “And whoever disbelieves, I will give him a little enjoyment, then I will consign him to the punishment of the Fire; how miserable the destiny!”

And remember that Abraham prayed, "Lord, make this city a city of peace and security, and provide with every kind of fruit those of its people, who believe in Allah and the Last Day'. Allah answered, "As for the disbelievers, I will also provide them with the necessities of life in this world, though in the Next World I will drag them to the torment of Hell, and that is the worst abode."

And (remember) when Ibrahim said, "My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day." He (Allah) answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!"

And when Abraham prayed: My Lord! Make this a region of security and bestow upon its people fruits, such of them as believe in Allah and the Last Day, He answered: As for him who disbelieveth, I shall leave him in contentment for a while, then I shall compel him to the doom of Fire - a hapless journey's end!

And when Abraham said, ‘My Lord, make this a secure town, and provide its people with fruits—such of them as have faith in Allah and the Last Day,’ He said, ‘As for him who is faithless, I will provide for him [too] for a short time, then I will shove him toward the punishment of the Fire and it is an evil destination.’

And when Abraham said: 'My Lord, make this country safe and provide its inhabitants whosoever of them believes in Allah and the Last Day with fruits' He said: 'And whosoever disbelieves, to him I shall give enjoyment for a while. Then I shall compel him to the punishment of the Fire, how evil an arrival'

And [mention] when Abraham said, "My Lord, make this a secure city and provide its people with fruits - whoever of them believes in Allah and the Last Day." [Allah] said. "And whoever disbelieves - I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination."

When Abraham prayed to the Lord saying, "Lord, make this town a place of security and provide those in the town who believe in God and the Day of Judgement, with plenty," God replied, "I shall allow those who hide the truth to enjoy themselves for a while. Then I shall drive them into the torment of hell fire, a terrible destination!"

And when Ibrahim said: My Lord, make it a secure town and provide its people with fruits, such of them as believe in Allah and the last day. He said: And whoever disbelieves, I will grant him enjoyment for a short while, then I will drive him to the chastisement of the fire; and it is an evil destination.

Wai<u>th</u> q<u>a</u>la ibr<u>a</u>heemu rabbi ijAAal h<u>atha</u> baladan <u>a</u>minan wa<b>o</b>rzuq ahlahu mina a<b>l</b>ththamar<u>a</u>ti man <u>a</u>mana minhum bi<b>A</b>ll<u>a</u>hi wa<b>a</b>lyawmi al<u>a</u>khiri q<u>a</u>la waman kafara faomattiAAuhu qaleelan thumma a<u>dt</u>arruhu il<u>a</u> AAa<u>tha</u>bi a<b>l</b>nn<u>a</u>ri wabisa alma<u>s</u>eer<b>u</b>

And when Abraham prayed, "My Lord, make this city a city of peace, and provide its inhabitants with fruits, such of them as believe in God and the Last Day." God said, "As for those who deny the truth, I will grant them benefits for a short while and then subject them to the punishment of the Fire -- an evil destination."

And remember Abraham said: "My Lord, make this a City of Peace, and feed its people with fruits,-such of them as believe in Allah and the Last Day." He said: "(Yea), and such as reject Faith,-for a while will I grant them their pleasure, but will soon drive them to the torment of Fire,- an evil destination (indeed)!"

And when Abraham was raising the plinth of the House with Ishmael, (he prayed): "Accept this from us, O Lord, for You hear and know everything;

And (remember) when Ibrahim was raising the foundations of the House, along with Ismail; (saying), “Our Lord! Accept it from us; indeed You only are the All Hearing, the All Knowing.”

And when Abraham, and Ishmael with him, raised up the foundations of the House: 'Our Lord, receive this from us; Thou art the All-hearing, the All-knowing;

And when Abraham and Ishmael were raising the foundations of the Temple, [they prayed:] "O our Sustainer! Accept Thou this from us: for, verily, Thou alone art all-hearing, all-knowing!

And recall what time Ibrahim was raising the foundation of the House and also Ismai'l, praying: our Lord! accept of us; verily Thou! Thou art the Hearer, the Knower!

And (remember) when Ibrahim (Abraham) and (his son) Isma'il (Ishmael) were raising the foundations of the House (the Ka'bah at Makkah), (saying), "Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower."

As Abraham raises the foundations of the House, together with Ishmael, “Our Lord, accept it from us, You are the Hearer, the Knower.

And remember that when Abraham and Ishmael were raising the walls of the House, they prayed, "Lord, accept this service from us; You are All-Hearing and All-Knowing.

And (remember) when Ibrahim and (his son) Isma`il were raising the foundations of the House (the Ka`bah at Makkah), (saying), "Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower."

And when Abraham and Ishmael were raising the foundations of the House, (Abraham prayed): Our Lord! Accept from us (this duty). Lo! Thou, only Thou, art the Hearer, the Knower.

As Abraham raised the foundations of the House with Ishmael, [they prayed]: ‘Our Lord, accept it from us! Indeed You are the All-hearing, the All-knowing.

And when Abraham and Ishmael raised the foundations of the House (supplicating): 'O our Lord, accept this from us, You are the Hearer, the Knower.

And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], "Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing.

While Abraham and Ishmael were raising the foundation of the house, they prayed, "Lord, accept our labor. You are All-hearing and All-knowing.

And when Ibrahim and Ismail raised the foundations of the House: Our Lord! accept from us; surely Thou art the Hearing, the Knowing:

Wai<u>th</u> yarfaAAu ibr<u>a</u>heemu alqaw<u>a</u>AAida mina albayti waism<u>a</u>AAeelu rabban<u>a</u> taqabbal minn<u>a</u> innaka anta a<b>l</b>ssameeAAu alAAaleem<b>u</b>

And when Abraham and Ishmael were laying the foundations of the House, [they prayed], "Our Lord, accept this from us; for You are All Hearing, All Knowing.

And remember Abraham and Isma'il raised the foundations of the House (With this prayer): "Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing.

And make us submit, O Lord, to Your will, and our progeny a people submissive to You. Teach us the way of worship and forgive our trespasses, for You are compassionate and merciful;

“Our Lord! And make us submissive towards you and from our offspring a nation obedient to You – and show us the ways of our worship, and incline towards us with Your mercy; indeed You only are the Most Acceptor of Repentance, the Most Merciful.”

and, our Lord, make us submissive to Thee, and of our seed a nation submissive to Thee; and show us our holy rites, and turn towards us; surely Thou turnest, and art All-compassionate;

"O our Sustainer! Make us surrender ourselves unto Thee, and make out of our offspring a community that shall surrender itself unto Thee, and show us our ways of worship, and accept our repentance: for, verily, Thou alone art the Acceptor of Repentance, the Dispenser of Grace!

Our Lord! make us twain submissive unto Thee, and of our progeny community submissive unto Thee, and show us our rites, and relent toward us! verily Thou! Thou art the Relentant, the Merciful!

"Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of pilgrimage - Hajj and 'Umrah, etc.), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.

Our Lord, and make us submissive to You, and from our descendants a community submissive to You. And show us our rites, and accept our repentance. You are the Acceptor of Repentance, the Merciful.

Lord, make us Your Muslims (submissive servants) and also raise from our offspring a community which should be Muslim (submissive to Your Will). Show us the ways of Your worship and forbear our shortcomings: You are Forgiving and Merciful.

"Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik, and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.

Our Lord! And make us submissive unto Thee and of our seed a nation submissive unto Thee, and show us our ways of worship, and relent toward us. Lo! Thou, only Thou, art the Relenting, the Merciful.

‘Our Lord, make us submissive to You, and [raise] from our progeny a nation submissive to You, and show us our rites [of worship], and turn to us clemently. Indeed You are the All-clement, the All-merciful.’

Our Lord, make us both submissive to You, and of our descendants a submissive nation to You. Show us our rites and accept us; You are the Receiver of Repentance, the Merciful.

Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful.

Lord, make us good Muslims (one who submits himself to God) and from our descendants make a good Muslim nation. Teach us the rules of worship and accept our repentance; You are All-forgiving and All-merciful.

Our Lord! and make us both submissive to Thee and (raise) from our offspring a nation submitting to Thee, and show us our ways of devotion and turn to us (mercifully), surely Thou art the Oft-returning (to mercy), the Merciful.

Rabban<u>a</u> wa<b>i</b>jAAaln<u>a</u> muslimayni laka wamin <u>th</u>urriyyatin<u>a</u> ommatan muslimatan laka waarin<u>a</u> man<u>a</u>sikan<u>a</u> watub AAalayn<u>a</u> innaka anta a<b>l</b>ttaww<u>a</u>bu a<b>l</b>rra<u>h</u>eem<b>u</b>

Lord, make us submissive to You; make of our descendants a nation that will submit to You. Teach us our rites of worship and turn to us with mercy; You are the Forgiving One and the Merciful.

"Our Lord! make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful.

And send to them, O Lord, an apostle from among them to impart Your messages to them, and teach them the Book and the wisdom, and correct them in every way; for indeed You are mighty and wise.

“Our Lord! And send towards them a Noble Messenger, from amongst them, to recite to them Your verses, and to instruct them in Your Book and sound wisdom*, and to fully purify them; indeed You only are the Almighty, the Wise.” (The traditions of the Holy Prophet – sunnah and hadith – are called wisdom.)

and, our Lord, do Thou send among them a Messenger, one of them, who shall recite to them Thy signs, and teach them the Book and the Wisdom, and purify them; Thou art the All-mighty, the All-wise.'

"O our Sustainer! Raise up from the midst of our off spring an apostle from among themselves, who shall convey unto them Thy messages, and impart unto them revelation as well as wisdom, and cause them to grow in purity: for, verily, Thou alone art almighty, truly wise!"

Our Lord! raise up unto them an apostle from among them, who shall recite unto them Thy revelations, and shall teach them the Book and wisdom, and shall cleanse them. Verily Thou! Thou art the Mighty, the Wise.

"Our Lord! Send amongst them a Messenger of their own (and indeed Allah answered their invocation by sending Muhammad Peace be upon him), who shall recite unto them Your Verses and instruct them in the Book (this Quran) and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood, etc.), and sanctify them. Verily! You are the All-Mighty, the All-Wise."

Our Lord, and raise up among them a messenger, of themselves, who will recite to them Your revelations, and teach them the Book and wisdom, and purify them. You are the Almighty, the Wise.”

Lord, raise up from among them a Messenger who shall recite Your Revelations to them and teach them the Book and Wisdom and purify their lives. You art All-Powerful and AllWise".

"Our Lord! Send amongst them a Messenger of their own, who shall recite unto them Your verses and instruct them in the Book (this Qur'an), and purify them. Verily, You are the Mighty, the Wise."

Our Lord! And raise up in their midst a messenger from among them who shall recite unto them Thy revelations, and shall instruct them in the Scripture and in wisdom and shall make them grow. Lo! Thou, only Thou, art the Mighty, Wise.

‘Our Lord, raise amongst them an apostle from among them, who will recite to them Your signs and teach them the Book and wisdom and purify them. Indeed You are the All-mighty, the All-wise.’

Our Lord, send among them a Messenger from them who shall recite to them Your verses and teach them the Book and wisdom, and purify them; You are the Mighty, the Wise'

Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise."

Lord, send to them (our descendants) a Messenger of their own who will recite to them Your revelations, teach them the Book, give them wisdom, and purify them. You alone are the Majestic and the Most Wise."

Our Lord! and raise up in them an Apostle from among them who shall recite to them Thy communications and teach them the Book and the wisdom, and purify them; surely Thou art the Mighty, the Wise.

Rabban<u>a</u> wa<b>i</b>bAAath feehim rasoolan minhum yatloo AAalayhim <u>a</u>y<u>a</u>tika wayuAAallimuhumu alkit<u>a</u>ba wa<b>a</b>l<u>h</u>ikmata wayuzakkeehim innaka anta alAAazeezu al<u>h</u>akeem<b>u</b>

Our Lord, send forth to them a messenger of their own to recite Your revelations to them, to teach them the Scripture and wisdom, and purify them. You are the Mighty, the Wise One."

"Our Lord! send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise."

Who will turn away from the creed of Abraham but one dull of soul? We made him the chosen one here in the world, and one of the best in the world to come,

And who will renounce the religion of Ibrahim except him who is a fool at heart? We indeed chose him (Ibrahim) in this world; and indeed in the Hereafter he is among those worthy of being closest to Us.

Who therefore shrinks from the religion of Abraham, except he be foolish-minded? Indeed, We chose him in the present world, and in the world to come he shall be among the righteous.

And who, unless he be weak of mind, would want to abandon Abraham's creed, seeing that We have indeed raised him high in this world, and that, verily, in the life to come he shall be among the righteous?

And who shall be averse from the faith of Ibrahim, save one who befooleth his soul! And assuredly We chose him in this World, and verily he in the Hereafter shall be of the righteous.

And who turns away from the religion of Ibrahim (Abraham) (i.e. Islamic Monotheism) except him who befools himself? Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous.

Who would forsake the religion of Abraham, except he who fools himself? We chose him in this world, and in the Hereafter he will be among the righteous.

Now, who else can have aversion to the way of Abraham but the one who has debased himself with folly and ignorance? Abraham was the man whom We chose for Our service in this world, and in the Next World he shall be among the righteous.

And who turns away from the religion of Ibrahim (i.e. Islamic Monotheism) except him who fools himself Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous.

And who forsaketh the religion of Abraham save him who befooleth himself? Verily We chose him in the world, and lo! in the Hereafter he is among the righteous.

And who will [ever] forsake Abraham’s creed except one who debases himself? We certainly chose him in the [present] world, and in the Hereafter he will indeed be among the Righteous.

And who has no desire for the religion of Abraham, except he who fooled himself? We chose him in this world, and in the Everlasting world, he shall be among the righteous.

And who would be averse to the religion of Abraham except one who makes a fool of himself. And We had chosen him in this world, and indeed he, in the Hereafter, will be among the righteous.

No one turns away from Abraham's Tradition except one who makes a fool of himself. To Abraham We have granted distinction in this world and in the life hereafter he will be among the righteous ones.

And who forsakes the religion of Ibrahim but he who makes himself a fool, and most certainly We chose him in this world, and in the hereafter he is most surely among the righteous.

Waman yarghabu AAan millati ibr<u>a</u>heema ill<u>a</u> man safiha nafsahu walaqadi i<u>st</u>afayn<u>a</u>hu fee a<b>l</b>dduny<u>a</u> wainnahu fee al<u>a</u>khirati lamina a<b>l</b><u>ssa</u>li<u>h</u>een<b>a</b>

Who but a foolish man would turn away from the religion of Abraham? We chose him in this world, and in the Hereafter he shall be among the righteous.

And who turns away from the religion of Abraham but such as debase their souls with folly? Him We chose and rendered pure in this world: And he will be in the Hereafter in the ranks of the Righteous.

(For) when his Lord said to him: "Obey," he replied: "I submit to the Lord of all the worlds."

When his Lord said to him, “Submit”, he said, “I have submitted to the Lord Of The Creation.”

When his Lord said to him, 'Surrender,' he said, 'I have surrendered me to the Lord of all Being.'

When his Sustainer said to him, "Surrender thyself unto Me!" - he answered, "I have surrendered myself unto [Thee,] the Sustainer of all the worlds."

Recall what time his Lord said unto him: submit, he said: I submit to the Lord of the Worlds.

When his Lord said to him, "Submit (i.e. be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of the 'Alamin (mankind, jinns and all that exists)."

When his Lord said to him, “Submit!” He said, “I have submitted to the Lord of the Worlds.”

When his Lord said to him, "Surrender," he promptly responded, "I have surrendered to the Lord of the Universe (and become a Muslim)."

When his Lord said to him, "Submit (i.e. be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of the `Alamin (mankind, Jinn and all that exists)."

When his Lord said unto him: Surrender! he said: I have surrendered to the Lord of the Worlds.

When his Lord said to him, ‘Submit,’ he said, ‘I submit to the Lord of all the worlds.’

When his Lord said to him: 'Submit' he answered: 'I have submitted to the Lord of the Worlds'

When his Lord said to him, "Submit", he said "I have submitted [in Islam] to the Lord of the worlds."

When God commanded Abraham to submit, he replied, "I have submitted myself to the Will of the Lord of the universe."

When his Lord said to him, Be a Muslim, he said: I submit myself to the Lord of the worlds.

I<u>th</u> q<u>a</u>la lahu rabbuhu aslim q<u>a</u>la aslamtu lirabbi alAA<u>a</u>lameen<b>a</b>

When his Lord said to him, "Surrender!" he responded, "I have surrendered to the Lord of the Universe,"

Behold! his Lord said to him: "Bow (thy will to Me):" He said: "I bow (my will) to the Lord and Cherisher of the Universe."

And Abraham left this legacy to his sons, and to Jacob, and said: "O my sons, God has chosen this as the faith for you. Do not die but as those who have submitted (to God)."

And Ibrahim willed the same religion upon his sons, and also did Yaqub (Jacob); (saying), “O my sons – indeed Allah has chosen this religion for you; therefore do not die except as Muslims (those who submit to Him).”

And Abraham charged his sons with this and Jacob likewise: 'My sons, God has chosen for you the religion; see that you die not save in surrender.'

And this very thing did Abraham bequeath unto his children, and [so did] Jacob: "O my children! Behold, God has granted you the purest faith; so do not allow death to overtake you ere you have surrendered yourselves unto Him."

And Ibrahim enjoined his sons the same and did Ya'qub also, saying: O my sons! verily Allah hath chosen for you the religion, so die not except ye be Muslims.

And this (submission to Allah, Islam) was enjoined by Ibrahim (Abraham) upon his sons and by Ya'qub (Jacob), (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except in the Faith of Islam (as Muslims - Islamic Monotheism)."

And Abraham exhorted his sons, and Jacob, “O my sons, God has chosen this religion for you, so do not die unless you have submitted.”

He also enjoined on his children to follow the same way. Jacob also did the same and his last will to his sons was, "O my children, Allah has chosen the same way of life for you. Hence remain Muslims up to your last breath."

And this (submission to Allah, Islam) was enjoined by Ibrahim (Abraham) upon his sons and by Ya`qub (Jacob) (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except as Muslims."

The same did Abraham enjoin upon his sons, and also Jacob, (saying): O my sons! Lo! Allah hath chosen for you the (true) religion; therefore die not save as men who have surrendered (unto Him).

Abraham enjoined this [creed] upon his children, and [so did] Jacob, [saying], ‘My children! Allah has indeed chosen this religion for you; so do not die except as those who have surrendered themselves [to Allah].

Abraham charged his children with this, and so did Jacob, saying: 'My sons, Allah has chosen for you the religion. Do not die except being submissive (Muslims)'

And Abraham instructed his sons [to do the same] and [so did] Jacob, [saying], "O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims."

Abraham left this legacy to his sons and, in turn, so did Jacob saying, "God has chosen this religion for you. You must not leave this world unless you are a Muslim (submitted to the will of the Lord of the Universe)."

And the same did Ibrahim enjoin on his sons and (so did) Yaqoub. O my sons! surely Allah has chosen for you (this) faith, therefore die not unless you are Muslims.

Wawa<u>ssa</u> bih<u>a</u> ibr<u>a</u>heemu baneehi wayaAAqoobu y<u>a</u> baniyya inna All<u>a</u>ha i<u>st</u>af<u>a</u> lakumu a<b>l</b>ddeena fal<u>a</u> tamootunna ill<u>a</u> waantum muslimoon<b>a</b>

and Abraham enjoined his sons to do the same, as did Jacob, "My sons, God has chosen this religion for you; so do not let death overtake you, except when you are in a state of submission."

And this was the legacy that Abraham left to his sons, and so did Jacob; "Oh my sons! Allah hath chosen the Faith for you; then die not except in the Faith of Islam."

Were you present at the hour of Jacob's death? "What will you worship after me?" he asked his sons, and they answered: "We shall worship your God and the God of your fathers, of Abraham and Ishmael and Isaac, the one and only God; and to Him we submit."

In fact, some of you yourselves were present when death approached Yaqub and when he said to his sons, “What will you worship after me?” They said, “We shall worship Him Who is your God, and is the God of your fathers, Ibrahim and Ismail and Ishaq (Isaac) – the One God; and to Him we have submitted ourselves.”

Why, were you witnesses, when death came to Jacob? When he said to his sons, 'What will you serve after me?' They said, 'We will serve thy God and the God of thy fathers Abraham, Ishmael and Isaac, One God; to Him we surrender.'

Nay, but you [yourselves, O children of Israel,] bear witness that when death was approaching Jacob, he said unto his sons: "Whom will you worship after I am gone?" They answered: "We will worship thy God, the God of thy forefathers Abraham and Ishmael and Isaac, the One God; and unto Him we surrender ourselves."

Were ye witnesses when death presented itself to Ya'qub, what time he said unto his sons: what will ye worship after me! They said: we shall worship the God the God of thy fathers, Ibrahim and Ismai'l and Ishaq, and unto Him we are submissive.

Or were you witnesses when death approached Ya'qub (Jacob)? When he said unto his sons, "What will you worship after me?" They said, "We shall worship your Ilah (God - Allah), the Ilah (God) of your fathers, Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), One Ilah (God), and to Him we submit (in Islam)."

Or were you witnesses when death approached Jacob, and he said to his sons, “What will you worship after Me?” They said, “We will worship your God, and the God of your fathers, Abraham, Ishmael, and Isaac; One God; and to Him we submit.”

Were you present at the time when Jacob was on the point of death? He asked his children, "Whom will you worship after me?" They all answered, "We will worship the same One Allah Whom you, your forefathers Abraham. Ismail and Isaac acknowledged as their Allah and to Him we all surrender as Muslims."

Or were you witnesses when death approached Ya`qub (Jacob) When he said unto his sons, "What will you worship after me" They said, "We shall worship your AIlah (God ـ Allah) the Ilah of your fathers, Ibrahim (Abraham), Isma`il (Ishmael), Ishaq (Isaac), One Ilah, and to Him we submit (in Islam)."

Or were ye present when death came to Jacob, when he said unto his sons: What will ye worship after me? They said: We shall worship thy god, the god of thy fathers, Abraham and Ishmael and Isaac, One Allah, and unto Him we have surrendered.

Were you witnesses when death approached Jacob, when he said to his children, ‘What will you worship after me?’ They said, ‘We will worship your God and the God of your fathers, Abraham, Ishmael, and Isaac, the One God, and to Him do we submit.’

Or, were you witnesses when death came to Jacob! He said to his children: 'What will you worship after me' They replied: 'We will worship your God and the God of your forefathers, Abraham, Ishmael, and Isaac, the One God. To Him, we are submissive'

Or were you witnesses when death approached Jacob, when he said to his sons, "What will you worship after me?" They said, "We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac - one God. And we are Muslims [in submission] to Him."

Were you (believers) there when death approached Jacob? When he asked his sons, "Whom will you worship after my death?" They replied, "We will worship your Lord, the Lord of your fathers, Abraham, Ishmael, and Isaac. He is the only Lord, and to Him we have submitted ourselves."

Nay! were you witnesses when death visited Yaqoub, when he said to his sons: What will you serve after me? They said: We will serve your God and the God of your fathers, Ibrahim and Ismail and Ishaq, one God only, and to Him do we submit.

Am kuntum shuhad<u>a</u>a i<u>th</u> <u>h</u>a<u>d</u>ara yaAAqooba almawtu i<u>th</u> q<u>a</u>la libaneehi m<u>a</u> taAAbudoona min baAAdee q<u>a</u>loo naAAbudu il<u>a</u>haka wail<u>a</u>ha <u>a</u>b<u>a</u>ika ibr<u>a</u>heema waism<u>a</u>AAeela wais<u>ha</u>qa il<u>a</u>han w<u>ah</u>idan wana<u>h</u>nu lahu muslimoon<b>a</b>

Were you present when Jacob faced the hour of death and he asked his sons, "Who will you worship after me?" They answered, "We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac: the one God; we have submitted ourselves to Him."

Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: "What will ye worship after me?" They said: "We shall worship Thy god and the god of thy fathers, of Abraham, Isma'il and Isaac,- the one (True) Allah: To Him we bow (in Islam)."

Those were the people, and they have passed away. Theirs the reward for what they did, as yours will be for what you do. You will not be questioned about their deeds.

This was a nation that has passed away; for them is what they earned, and yours is what you earn; and you will not be questioned about their deeds.

That is a nation that has passed away; there awaits them that they have earned, and there awaits you that you have earned; you shall not be questioned concerning the things they did.

Now those people have passed away; unto them shall be accounted what they have earned, and unto you, what you have earned; and you will not be, judged on the strength of what they did.

That are a community who have passed away, unto them shall be that which they earned and unto you that which ye earn, and ye shall be questioned not of that which they were wont to Work.

That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn. And you will not be asked of what they used to do.

That was a community that has passed; for them is what they have earned, and for you is what you have earned; and you will not be questioned about what they used to do.

They were a people who passed away; they shall receive the reward of what they earned and you shall have the reward of what you will earn; and you will not be questioned as to what they did.

That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn. And you will not be asked of what they used to do.

Those are a people who have passed away. Theirs is that which they earned, and yours is that which ye earn. And ye will not be asked of what they used to do.

That was a nation that has passed: for it there will be what it has earned, and for you there will be what you have earned, and you will not be questioned about what they used to do.

That was a nation that has passed away. Theirs is what they earned, and yours what you have earned. You shall not be questioned about what they did.

That was a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do.

That nation (children of Abraham) is gone. They have reaped what they sowed, and the same applies to you. You are not responsible for their deeds.

This is a people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did.

Tilka ommatun qad khalat lah<u>a</u> m<u>a</u> kasabat walakum m<u>a</u> kasabtum wal<u>a</u> tusaloona AAamm<u>a</u> k<u>a</u>no yaAAmaloon<b>a</b>

Those were a people that have passed away; what they did is theirs and what you have done is yours. You will not be answerable for their deeds.

That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case!

They say: "Become Jews or become Christians, and find the right way." Say: "No. We follow the way of Abraham the upright, who was not an idolater."

And the People given the Book(s) said, “Become Jews or Christians – you will attain the right path”; say (O dear Prophet Mohammed – peace and blessings be upon him), “No – rather we take the religion of Ibrahim, who was far removed from all falsehood; and was not of the polytheists.”

And they say, 'Be Jews or Christians and you shall be guided.' Say thou: 'Nay, rather the creed of Abraham, a man of pure faith; he was no idolater.'

AND THEY say, "Be Jews" - or, "Christians" - "and you shall be on the right path." Say: "Nay, but [ours is] the creed of Abraham, who turned away from all that is false, and was not of those who ascribe divinity to aught beside God."

And they say: become Jews or Nazarenes, and ye shall be guided. Say thou: Aye! we follow the faith of Ibrahim, the upright, and he was not of the associators.

And they say, "Be Jews or Christians, then you will be guided." Say (to them, O Muhammad Peace be upon him), "Nay, (We follow) only the religion of Ibrahim (Abraham), Hanifa [Islamic Monotheism, i.e. to worship none but Allah (Alone)], and he was not of Al-Mushrikun (those who worshipped others along with Allah - see V. 2:105)."

And they say, “Be Jews or Christians, and you will be guided.” Say, “Rather, the religion of Abraham, the Monotheist; he was not an idolater.”

The Jews say, "Become Jews and you will be rightly guided"; the Christians say, "Become Christians and you will have the true guidance." Say to them, "Nay, we turn away from every other way and accept the way of Abraham, and Abraham did not associate other gods with Allah."

And they say, "Be Jews or Christians, then you will be guided." Say (to them O Muhammad), "Nay, (we follow) only the religion of Ibrahim, Hanif (Islamic Monotheism), and he was not of Al-Mushrikin (those who worshipped others along with Allah).

And they say: Be Jews or Christians, then ye will be rightly guided. Say (unto them, O Muhammad): Nay, but (we follow) the religion of Abraham, the upright, and he was not of the idolaters.

They say, ‘Be either Jews or Christians, that you may be [rightly] guided.’ Say, ‘No, rather, [we will follow] the creed of Abraham, a Hanif, and he was not one of the polytheists.’

They say: 'Be Jews or Nazarenes and you shall be guided' Say: 'No, rather the Creed of Abraham, the upright one. He was not among the idolaters'

They say, "Be Jews or Christians [so] you will be guided." Say, "Rather, [we follow] the religion of Abraham, inclining toward truth, and he was not of the polytheists."

The Jews and the Christians have asked the Muslims to accept their faith to have the right guidance. (Muhammad) tell them, "We would rather follow the upright religion of Abraham who was not a pagan".

And they say: Be Jews or Christians, you will be on the right course. Say: Nay! (we follow) the religion of Ibrahim, the Hanif, and he was not one of the polytheists.

Waq<u>a</u>loo koonoo hoodan aw na<u>sa</u>r<u>a</u> tahtadoo qul bal millata ibr<u>a</u>heema <u>h</u>aneefan wam<u>a</u> k<u>a</u>na mina almushrikeen<b>a</b>

They say, "Be Jews or Christians, and you shall be rightly guided." Say, "By no means! We believe in the faith of Abraham, who was ever inclined [to God]; he was not one of those who set up partners with God."

They say: "Become Jews or Christians if ye would be guided (To salvation)." Say thou: "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with Allah."

Say: "We believe in God and what has been sent down to us, and what had been revealed to Abraham and Ishmael and Isaac and Jacob and their progeny, and that which was given to Moses and Christ, and to all other prophets by the Lord. We make no distinction among them, and we submit to Him."

Say, “We believe in Allah and what is sent down to us and what was sent down to Ibrahim, and Ismael, and Ishaq, and Yaqub, and to their offspring, and what was bestowed upon Moosa and Eisa (Jesus), and what was bestowed upon other Prophets – from their Lord; we do not make any distinction, in belief, between any of them; and to Allah we have submitted ourselves.”

Say you: 'We believe in God, and in that which has been sent down on us and sent down on Abraham, Ishmael, Isaac and Jacob, and the Tribes, and that which was given to Moses and Jesus and the Prophets, of their Lord; we make no division between any of them, and to Him we surrender.'

Say: "We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and, their descendants, and that which has been vouchsafed to Moses and Jesus; and that which has been vouchsafed to all the [other] prophets by their Sustainer: we make no distinction between any of them. And it is unto Him that we surrender ourselves."

Say: we believe in Allah and that which hath been sent down unto us and that which was sent down unto Ibrahim and Ismai'l and Ishaq and Ya'qub and the tribes, and that which was vouchsafed unto Musa and lsa, and that which was vouchsafed unto the prophets from their Lord; we differentiate not between any of them, and unto Him are submissive.

Say (O Muslims), "We believe in Allah and that which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob), and to Al-Asbat [the twelve sons of Ya'qub (Jacob)], and that which has been given to Musa (Moses) and 'Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam)."

Say, “We believe in God; and in what was revealed to us; and in what was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs; and in what was given to Moses and Jesus; and in what was given to the prophets—from their Lord. We make no distinction between any of them, and to Him we surrender.”

O Muslims, say to them, "We believe in Allah and the Guidance which has been sent down to us and which was sent to Abraham, Ismail, Isaac and Jacob and his descendants and which was given by their Lord to Moses and Jesus and to all other Prophets. We do not discriminate against any of them and we have completely surrendered to Allah as Muslims."

Say (O Muslims): "We believe in Allah and that which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma`il (Ishmael), Ishaq (Isaac), Ya`qub (Jacob), and to Al-Asbat (the offspring of the twelve sons of Ya`qub), and that which has been given to Musa (Moses) and `Isa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam)."

Say (O Muslims): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered.

Say, ‘We have faith in Allah and what has been sent down to us, and what was sent down to Abraham, Ishmael, Isaac, Jacob and the Tribes, and that which Moses and Jesus were given, and that which the prophets were given from their Lord; we make no distinction between any of them and to Him do we submit.’

Say: 'We believe in Allah and that which is sent down to us, and in what was sent down to Abraham, Ishmael, Isaac, Jacob, and the tribes; to Moses and Jesus and the Prophets from their Lord. We do not differentiate between any of them, and to Him we are submissive (Muslims)'

Say, [O believers], "We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him."

(Muslims), say, "We believe in God and what He has revealed to us and to Abraham, Ishmael, Isaac, and their descendants, and what was revealed to Moses, Jesus, and the Prophets from their Lord. We make no distinction among them and to God we have submitted ourselves."

Say: We believe in Allah and (in) that which had been revealed to us, and (in) that which was revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and (in) that which was given to Musa and Isa, and (in) that which was given to the prophets from their Lord, we do not make any distinction between any of them, and to Him do we submit.

Qooloo <u>a</u>mann<u>a</u> bi<b>A</b>ll<u>a</u>hi wam<u>a</u> onzila ilayn<u>a</u> wam<u>a</u> onzila il<u>a</u> ibr<u>a</u>heema waism<u>a</u>AAeela wais<u>ha</u>qa wayaAAqooba wa<b>a</b>lasb<u>at</u>i wam<u>a</u> ootiya moos<u>a</u> waAAees<u>a</u> wam<u>a</u> ootiya a<b>l</b>nnabiyyoona min rabbihim l<u>a</u> nufarriqu bayna a<u>h</u>adin minhum wana<u>h</u>nu lahu muslimoon<b>a</b>

Say, "We believe in God and what was revealed to us; and what was revealed to Abraham, Ishmael, Isaac, Jacob, and their descendants, and what was given to Moses and Jesus and what was given to the [other] prophets by their Lord. We make no distinction between any of them. It is to Him that we surrender ourselves."

Say ye: "We believe in Allah, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam)."

If they come to believe as you did, they will find the right path. If they turn away then they will only oppose; but God will suffice you against them, for God hears all and knows everything.

And if they believe in the same way you have believed, they have attained guidance; and if they turn away, they are clearly being stubborn; so Allah will soon suffice you (O dear Prophet Mohammed – peace and blessings be upon him) against them; and He only is the All Hearing, the All Knowing.

And if they believe in the like of that you believe in, then they are truly guided; but if they turn away, then they are clearly in schism; God will suffice you for them; He is the All-hearing, the All-knowing;

And if [others] come to believe in the way you believe, they will indeed find themselves on the right path; and if they turn away, it is but they who will be deeply in the wrong, and God will protect thee from them: for He alone is all-hearing, all-knowing.

So if they believe in the like of that which ye believe in, surely they are guided; but if they turn away, then they are but in Cleavage. So Allah will suffice thee against them and He is the Hearer, the Knower.

So if they believe in the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition. So Allah will suffice you against them. And He is the All-Hearer, the All-Knower.

If they believe in the same as you have believed in, then they have been guided. But if they turn away, then they are in schism. God will protect you against them; for He is the Hearer, the Knower.

Then if they believe the way you have believed, they have the right guidance, and if they turn away from this, it will become obvious that they are obdurate. Therefore, rest assured that AIIah will suffice to defend you against them: He hears everything and knows every thing.

So if they believe in the like of that which you believe then they are rightly guided; but if they turn away, then they are only in opposition. So Allah will suffice for you against them. And He is the Hearer, the Knower.

And if they believe in the like of that which ye believe, then are they rightly guided. But if they turn away, then are they in schism, and Allah will suffice thee (for defence) against them. He is the Hearer, the Knower.

So if they believe in the like of what you believe in, then they are surely guided; but if they turn away, then [know that] they are only [steeped] in defiance. Allah will suffice you against them, and He is the All-hearing, the All-knowing.

If they believe as you have believed they shall be guided; if they reject it, they shall surely be in clear dissension. Allah will suffice you. He is the Hearer, the Knower.

So if they believe in the same as you believe in, then they have been [rightly] guided; but if they turn away, they are only in dissension, and Allah will be sufficient for you against them. And He is the Hearing, the Knowing.

If they have faith in all that you believe, they will have the right guidance, but if they turn away, it would be for no reason other than their own malice. God is a Sufficient defender for you against them; He is All-hearing and All-knowing.

If then they believe as you believe in Him, they are indeed on the right course, and if they turn back, then they are only in great opposition, so Allah will suffice you against them, and He is the Hearing, the Knowing.

Fain <u>a</u>manoo bimithli m<u>a</u> <u>a</u>mantum bihi faqadi ihtadaw wain tawallaw fainnam<u>a</u> hum fee shiq<u>a</u>qin fasayakfeekahumu All<u>a</u>hu wahuwa a<b>l</b>ssameeAAu alAAaleem<b>u</b>

If they believe as you have believed, then are they rightly guided; but if they turn back, then know that they are entrenched in hostility. God will surely suffice to defend you against them, for He is All Hearing, All Knowing.

So if they believe as ye believe, they are indeed on the right path; but if they turn back, it is they who are in schism; but Allah will suffice thee as against them, and He is the All-Hearing, the All-Knowing.

"We have taken the colouring of God; and whose shade is better than God's? Him alone we worship."

“We have taken the colour (religion) of Allah; and whose colour (religion) is better than that of Allah? And only Him do we worship.”

the baptism of God; and who is there that baptizes fairer than God? Him we are serving.

[Say: "Our life takes its] hue from God! And who could give a better hue [to life] than God, if we but truly worship Him?"

Ours is the dye of Allah! and who is better at dyeing than Allah! And we are His worshippers.

[Our Sibghah (religion) is] the Sibghah (Religion) of Allah (Islam) and which Sibghah (religion) can be better than Allah's? And we are His worshippers. [Tafsir Ibn Kathir.]

God’s coloring. And who gives better coloring than God? “And we are devoted to Him.”

Say, "Take Allah's colour, and who can give a better colour than Allah? Therefore, we worship and submit to Him alone. "

[Our Sibghah (religion) is] the Sibghah of Allah (Islam) and which Sibghah can be better than Allah's And we are His worshippers.

(We take our) colour from Allah, and who is better than Allah at colouring. We are His worshippers.

‘The baptism of Allah, and who baptizes better than Allah? And Him do we worship.’

The (indelible) marking of Allah. And who marks better than Allah! And for Him we are worshipers.

[And say, "Ours is] the religion of Allah. And who is better than Allah in [ordaining] religion? And we are worshippers of Him."

Say, "Belief in God and following the guidance of Islam are God's means of purification for us. Islam is the baptism of God. No one is a better baptizer than He and we Muslims worship Him."

(Receive) the baptism of Allah, and who is better than Allah in baptising? and Him do we serve.

<u>S</u>ibghata All<u>a</u>hi waman a<u>h</u>sanu mina All<u>a</u>hi <u>s</u>ibghatan wana<u>h</u>nu lahu AA<u>a</u>bidoon<b>a</b>

We take on God's own dye. Who has a better dye than God's? We worship Him alone.

(Our religion is) the Baptism of Allah: And who can baptize better than Allah? And it is He Whom we worship.

Say: "Why do you dispute with us about God when He is equally your Lord and our Lord? To us belong our actions, to you yours; and we are true to Him."

Say (O dear Prophet Mohammed – peace and blessings be upon him), “What! You dispute with us concerning Allah, whereas He is our Lord and also yours? Our deeds are with us and with you are your deeds; and only to Him do we sincerely belong.”

Say: 'Would you then dispute with us concerning God, who is our Lord and your Lord? Our deeds belong to us, and to you belong your deeds; Him we serve sincerely.

Say [to the Jews and the Christians]: "Do you argue with us about God? But He is our Sustainer as well as your Sustainer - and unto us shall be accounted our deeds, and unto you, your deeds; and it- is unto Him alone that we devote ourselves.

Say thou: contend ye with us regarding Allah, whereas He is our Lord even as He is Your Lord And unto us our works, and unto you your works, and we are His devotees.

Say (O Muhammad Peace be upon him to the Jews and Christians), "Dispute you with us about Allah while He is our Lord and your Lord? And we are to be rewarded for our deeds and you for your deeds. And we are sincere to Him in worship and obedience (i.e. we worship Him Alone and none else, and we obey His Orders)."

Say, “Do you argue with us about God, when He is our Lord and your Lord, and We have our works, and you have your works, and we are sincere to Him?”

O Prophet, say to them, "Do you argue with us concerning AIIah, whereas He is our Lord and also your Lord? We shall be accountable to Him for our deeds and you for yours; so we have dedicated our worship to Him alone.

Say (O Muhammad to the Jews and Christians), "Dispute you with us about Allah while He is our Lord and your Lord And we are to be rewarded for our deeds and you for your deeds. And we are sincere to Him (i.e. we worship Him alone and none else, and we obey His orders)."

Say (unto the People of the Scripture): Dispute ye with us concerning Allah when He is our Lord and your Lord? Ours are our works and yours your works. We look to Him alone.

Say, ‘Will you argue with us concerning Allah, while He is our Lord and your Lord, and to us belong our deeds, and to you belong your deeds, and we worship Him dedicatedly?’

Say: 'Would you dispute with us about Allah, who is our Lord and your Lord? Our deeds belong to us and your deeds belong to you. We are sincere to Him'

Say, [O Muhammad], "Do you argue with us about Allah while He is our Lord and your Lord? For us are our deeds, and for you are your deeds. And we are sincere [in deed and intention] to Him."

(Muhammad), ask the People of the Book, "Why should you argue with us about God, Who is our Lord as well as yours, when we are sincere in our belief in God?

Say: Do you dispute with us about Allah, and He is our Lord and your Lord, and we shall have our deeds and you shall have your deeds, and we are sincere to Him.

Qul atu<u>ha</u>jjoonan<u>a</u> fee All<u>a</u>hi wahuwa rabbun<u>a</u> warabbukum walan<u>a</u> aAAm<u>a</u>lun<u>a</u> walakum aAAm<u>a</u>lukum wana<u>h</u>nu lahu mukhli<u>s</u>oon<b>a</b>

Say, "Do you dispute with us about God, while He is our Lord and your Lord? We have our actions and you have your actions. We are devoted to Him alone.

Say: Will ye dispute with us about Allah, seeing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours; and that We are sincere (in our faith) in Him?

Or do you claim that Abraham and Ishmael and Isaac and Jacob and their offspring were Jews or Christians? Say: "Have you more knowledge than God?" Who is more wicked than he who conceals the testimony he received from God? God is not unaware of all you do.

“In fact you claim that Ibrahim, and Ismail, and Ishaq, and Yaqub, and their offspring were Jews or Christians”; say, “Do you know better, or does Allah?”; and who is more unjust than one who has the testimony from Allah and he hides it? And Allah is not unaware of your deeds.

Or do you say, "Abraham, Ishmael, Isaac and Jacob, and the Tribes -- they were Jews, or they were Christians"?' Say: 'Have you then greater knowledge, or God? And who does greater evil than he who conceals a testimony received from God? And God is not heedless of the things you do.'

"Do you claim that Abraham and Ishmael and Isaac and Jacob and their descendants were `Jews' or `Christians'?" Say: "Do you know more than God does? And who could be more wicked than he who suppresses a testimony given to him by God? Yet God is not unmindful of what you do.

Or say ye that Ibrahim and Ismai'l and Ishaq and Ya'qub, and the tribes were Jews or Nazarenes? Say thou: are ye the more knowing or is Allah? And who is more unjust than he who hideth a testimony that is with him from Allah? And Allah is not neglectful of that which ye Work.

Or say you that Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob) and Al-Asbat [the twelve sons of Ya'qub (Jacob)] were Jews or Christians? Say, "Do you know better or does Allah (knows better… that they all were Muslims)? And who is more unjust than he who conceals the testimony [i.e. to believe in Prophet Muhammad Peace be upon him when he comes, written in their Books. (See Verse 7:157)] he has from Allah? And Allah is not unaware of what you do."

Or do you say that Abraham, Ishmael, Isaac, Jacob, and the Patriarchs were Jews or Christians? Say, “Do you know better, or God?” And who does greater wrong than he who conceals a testimony he has from God? God is not unaware of what you do.

Or do you say that Abraham, Ismail, Isaac, Jacob and his children were all Jews or Christians? Ask them, "Do you know more than Allah does? And who is more unjust than the one who hides the testimony which Allah has entrusted to him? Allah is not unaware of what you are doing.

Or say you that Ibrahim, Isma`il, Ishaq, Ya`qub and Al-Asbat, were Jews or Christians Say, "Do you know better or does Allah And who is more unjust than he who conceals the testimony he has from Allah And Allah is not unaware of what you do."

Or say ye that Abraham, and Ishmael, and Isaac, and Jacob, and the tribes were Jews or Christians? Say: Do ye know best, or doth Allah? And who is more unjust than he who hideth a testimony which he hath received from Allah? Allah is not unaware of what ye do.

[Ask them,] ‘Do you say that Abraham, Ishmael, Isaac, Jacob, and the Tribes were Jews or Christians?’ Say, ‘Is it you who know better, or Allah?’ And who is a greater wrongdoer than someone who conceals a testimony that is with him from Allah? And Allah is not oblivious of what you do.

Or do you say that Abraham, Ishmael, Isaac, Jacob, and the tribes, were Jews or Nazarenes! Say: 'Who knows better, you or Allah? Who is more unjust than he who hides a testimony received from Allah? And Allah is not inattentive of what you do'

Or do you say that Abraham and Ishmael and Isaac and Jacob and the Descendants were Jews or Christians? Say, "Are you more knowing or is Allah?" And who is more unjust than one who conceals a testimony he has from Allah? And Allah is not unaware of what you do.

Everyone will be responsible for his own deeds. Do you (People of the Book) claim that Abraham, Ishmael, Isaac, and their descendants were Jews or Christians?" Ask them, "Who possesses greater knowledge, you or God? Who is more unjust than one who refuses to testify to the truth that God has given to him?" God is not unaware of what you do.

Nay! do you say that Ibrahim and Ismail and Yaqoub and the tribes were Jews or Christians? Say: Are you better knowing or Allah? And who is more unjust than he who conceals a testimony that he has from Allah? And Allah is not at all heedless of what you do.

Am taqooloona inna ibr<u>a</u>heema waism<u>a</u>AAeela wais<u>ha</u>qa wayaAAqooba wa<b>a</b>lasb<u>at</u>a k<u>a</u>noo hoodan aw na<u>sa</u>r<u>a</u> qul aantum aAAlamu ami All<u>a</u>hu waman a<i><u>th</u></i>lamu mimman katama shah<u>a</u>datan AAindahu mina All<u>a</u>hi wam<u>a</u> All<u>a</u>hu bigh<u>a</u>filin AAamm<u>a</u> taAAmaloon<b>a</b>

Do you claim that Abraham and Ishmael and Isaac and Jacob and their descendants were all Jews or Christians?" Say, "Do you know better or does God? And who could be more unjust than one who conceals a testimony given to him by God? God is not unaware of what you do."

Or do ye say that Abraham, Isma'il Isaac, Jacob and the Tribes were Jews or Christians? Say: Do ye know better than Allah? Ah! who is more unjust than those who conceal the testimony they have from Allah? but Allah is not unmindful of what ye do!

They were the people, and they have passed away. Theirs the reward for what they did, as yours will be for what you do. You will not be questioned about their deeds.

They were a group that has passed away; for them is what they earned, and for you is what you earn; and you will not be questioned about their deeds.

That is a nation that has passed away; there awaits them that they have earned, and there awaits you that you have earned; you shall not be questioned concerning the things they did.

"Now those people have passed away; unto them shall be accounted what they have earned, and unto you, what you have earned; and you will not be judged on the strength of what they did."

That are a community who have passed away; unto them shall be that which they earned, and unto you that which ye earn; and ye shall be questioned not of that which they were wont to Work.

That was a nation who has passed away. They shall receive the reward of what they earned, and you of what you earn. And you will not be asked of what they used to do.

That was a community that has passed. To them is what they have earned, and to you is what you have earned. And you will not be questioned about what they used to do.

They were a people who have passed away and they shall be repaid for what they earned and you for what you earn: you will not be questioned as to what they did. "

That was a nation who has passed away. They shall receive the reward of what they earned, and you of what you earn. And you will not be asked of what they used to do.

Those are a people who have passed away; theirs is that which they earned and yours that which ye earn. And ye will not be asked of what they used to do.

That was a nation that has passed: for it there will be what it has earned, and for you there will be what you have earned, and you will not be questioned about what they used to do.

That nation has passed away. Theirs is what they earned and yours what you have earned. You shall not be questioned about what they did.

That is a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do.

That nation is gone, they have reaped what they sowed and the same applies to you. You are not responsible for their deeds.

This is a people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did.

Tilka ommatun qad khalat lah<u>a</u> m<u>a</u> kasabat walakum m<u>a</u> kasabtum wal<u>a</u> tusaloona AAamm<u>a</u> k<u>a</u>noo yaAAmaloon<b>a</b>

Those were a people that have passed away; theirs is what they did and yours what you have done. You shall not be answerable for their deeds.

That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case:

The foolish will now ask and say: "What has made the faithful turn away from the Qiblah towards which they used to pray?" Say: "To God belong the East and the West. He guides who so wills to the path that is straight."

So now the foolish people will say, “What has turned the Muslims away from the qiblah (prayer direction) which they formerly observed?”; proclaim, “To Allah only belong the East and the West; He guides whomever He wills upon the Straight Path.”

The fools among the people will say, 'What has turned them from the direction they were facing in their prayers aforetime?' Say: "To God belong the East and the West; He guides whomsoever He will to a straight path.'

THE WEAK-MINDED among people will say, "What has turned them away from the direction of prayer which they have hitherto observed?" Say: "God's is the east and the west; He guides whom He wills onto a straight way."

Anon will the foolish among mankind say: what hath turned them away from their Qiblah whereon they had been? Say thou: unto Allah belongeth the east and the west he guideth whomsoever He listeth unto a straight path.

The fools (pagans, hypocrites, and Jews) among the people will say, "What has turned them (Muslims) from their Qiblah [prayer direction (towards Jerusalem)] to which they were used to face in prayer." Say, (O Muhammad SAW) "To Allah belong both, east and the west. He guides whom He wills to a Straight Way."

The ignorant among the people will say, “What has turned them away from the direction of prayer they once followed?” Say, “To God belong the East and the West. He guides whom He wills to a straight path.”

Of course, the foolish people will say, "What has turned them abruptly away from the giblah towards which they formerly used to turn their faces in prayer?" Tell them, O Messenger, `'East and West all belong to Allah; He shows the Right Way to anyone He wills."

The fools (idolators, hypocrites, and Jews) among the people will say: "What has turned them (Muslims) from their Qiblah [prayer direction (towards Jerusalem)] to which they used to face in prayer." Say (O Muhammad): "To Allah belong both, east and the west. He guides whom He wills to the straight way."

The foolish of the people will say: What hath turned them from the qiblah which they formerly observed? Say: Unto Allah belong the East and the West. He guideth whom He will unto a straight path.

The foolish among the people will say, ‘What has turned them away from the qiblah they were following?’ Say, ‘To Allah belong the east and the west. He guides whomever He wishes to a straight path.’

The fools among the people will say: 'What has made them turn away from the direction they were facing' Say: 'The east and the west belong to Allah. He guides whom He will to the Straight Path'

The foolish among the people will say, "What has turned them away from their qiblah, which they used to face?" Say, "To Allah belongs the east and the west. He guides whom He wills to a straight path."

Fools will soon say, "What has made them (Muslims) change the direction to which they had been facing during their prayers (the qibla)?" (Muhammad), tell them, "Both the East and West belong to God and He guides (whomever He wants), to the right direction."

The fools among the people will say: What has turned them from their qiblah which they had? Say: The East and the West belong only to Allah; He guides whom He likes to the right path.

Sayaqoolu a<b>l</b>ssufah<u>a</u>o mina a<b>l</b>nn<u>a</u>si m<u>a</u> wall<u>a</u>hum AAan qiblatihimu allatee k<u>a</u>noo AAalayh<u>a</u> qul lill<u>a</u>hi almashriqu wa<b>a</b>lmaghribu yahdee man yash<u>a</u>o il<u>a</u> <u>s</u>ir<u>at</u>in mustaqeem<b>in</b>

The foolish will ask, "What has made them turn away from their direction of prayer which they used to face?" Say, "The East and the West belong to God. He guides whom He pleases to the right path."

The fools among the people will say: "What hath turned them from the Qibla to which they were used?" Say: To Allah belong both east and West: He guideth whom He will to a Way that is straight.

We have made you a temperate people that you act as witness over man, and the Prophet as witness over you. We decreed the Qiblah which you faced before that We may know who follow the Apostle and who turn away in haste. And this was a hard (test) except for those who were guided by God. But God will not suffer your faith to go waste, for God is to men full of mercy and grace.

And so it is that We have made you the best nation* for you are witnesses** against mankind, and the Noble Messenger is your guardian and your witness; and (O dear Prophet Mohammed – peace and blessings be upon him) We had appointed the qiblah which you formerly observed only to see (test) who follows the Noble Messenger, and who turns away; and it was indeed hard except for those whom Allah guided; and it does not befit Allah’s Majesty to waste your faith! Indeed Allah is Most Compassionate, Most Merciful towards mankind. (* The best Ummah is that of Prophet Mohammed – peace and blessings be upon him. ** The Holy Prophet is a witness from Allah.)

Thus We appointed you a midmost nation that you might be witnesses to the people, and that the Messenger might be a witness to you; and We did not appoint the direction thou wast facing, except that We might know who followed the Messenger from him who turned on his heels -- though it were a grave thing save for those whom God has guided; but God would never leave your faith to waste - truly, God is All-gentle with the people, All-compassionate.

And thus have We willed you to be a community of the middle way, so that [with your lives] you might bear witness to the truth before all mankind, and that the Apostle might bear witness to it before you. And it is only to the end that We might make a clear distinction between those who follow the Apostle and those who turn about on their heels that We have appointed [for this community] the direction of prayer which thou [O Prophet] hast formerly observed: for this was indeed a hard test for all but those whom God has guided aright. But God will surely not lose sight of your faith-for, behold, God is most compassionate towards man, a dispenser of grace.

And in this wise We have made you a community justly balanced, that ye may be witness against the man kind and that the apostle may be in regard to you a witness. And We appointed not the Qiblah which thou hast had save in order that We might know him who followeth the apostle from him who turnoth back upon his heels. And of a surety the change is grievous save unto those whom Allah hath guided. And Allah is not one to let your faith go wasted; verily Allah is unto mankind Tender, Merciful.

Thus We have made you [true Muslims - real believers of Islamic Monotheism, true followers of Prophet Muhammad SAW and his Sunnah (legal ways)], a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad SAW) be a witness over you. And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad SAW) from those who would turn on their heels (i.e. disobey the Messenger). Indeed it was great (heavy) except for those whom Allah guided. And Allah would never make your faith (prayers) to be lost (i.e. your prayers offered towards Jerusalem). Truly, Allah is full of kindness, the Most Merciful towards mankind.

Thus We made you a moderate community, that you may be witnesses to humanity, and that the Messenger may be a witness to you. We only established the direction of prayer, which you once followed, that We may distinguish those who follow the Messenger from those who turn on their heels. It is indeed difficult, except for those whom God has guided. But God would never let your faith go to waste. God is Kind towards the people, Merciful.

Thus have We made you a Community of the "Golden Mean" so that you may be witnesses in regard to mankind and the Messenger may be a witness in regard to you. We had appointed the former giblah towards which you used to turn your face merely to test who would follow the Messenger and who would turn back. It was indeed a hard test but not for those who had been blessed with Guidance from Allah. Allah will not let go to waste this faith of yours; rest assured that He is full of pity and mercy for mankind.

Thus We have made you [true Muslims ـ real believers of Islamic Monotheism, true followers of Prophet Muhammad and his Sunnah (legal ways)], a Wasat (just and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad) be a witness over you. And We made the Qiblah which you used to face, only to test those who followed the Messenger (Muhammad) from those who would turn on their heels (i.e., disobey the Messenger). Indeed it was great (heavy, difficult) except for those whom Allah guided. And Allah would never make your faith (prayers) to be lost (i.e., your prayers offered towards Jerusalem). Truly, Allah is full of kindness, the Most Merciful towards mankind.

Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you. And We appointed the qiblah which ye formerly observed only that We might know him who followeth the messenger, from him who turneth on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah's purpose that your faith should be in vain, for Allah is Full of Pity, Merciful toward mankind.

Thus We have made you a middle nation that you may be witnesses to the people, and that the Apostle may be a witness to you. We did not appoint the qiblah you were following, but that We may ascertain those who follow the Apostle from those who turn back on their heels. It was indeed a hard thing except for those whom Allah has guided. And Allah would not let your prayers go to waste. Indeed Allah is most kind and merciful to mankind.

And so We have made you a median nation, in order that you will be a witness above the people, and that the Messenger be a witness above you. We did not change the direction that you were facing except that We might know who followed the Messenger from him who turned on both his heels. Though it was a hardship except for those whom Allah has guided. But Allah would never waste your faith. Indeed, Allah is Gentle with people, the Most Merciful.

And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful.

We have made you (true Muslims) a moderate nation so that you could be an example for all people and the Prophet an example for you. The direction which you had been facing during your prayers (the qibla) was only made in order that We would know who would follow the Messenger and who would turn away. It was a hard test but not for those to whom God has given guidance. God did not want to make your previous prayers worthless; God is Compassionate and All-merciful.

And thus We have made you a medium (just) nation that you may be the bearers of witness to the people and (that) the Apostle may be a bearer of witness to you; and We did not make that which you would have to be the qiblah but that We might distinguish him who follows the Apostle from him who turns back upon his heels, and this was surely hard except for those whom Allah has guided aright; and Allah was not going to make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people.

Waka<u>tha</u>lika jaAAaln<u>a</u>kum ommatan wasa<u>t</u>an litakoonoo shuhad<u>a</u>a AAal<u>a</u> a<b>l</b>nn<u>a</u>si wayakoona a<b>l</b>rrasoolu AAalaykum shaheedan wam<u>a</u> jaAAaln<u>a</u> alqiblata allatee kunta AAalayh<u>a</u> ill<u>a</u> linaAAlama man yattabiAAu a<b>l</b>rrasoola mimman yanqalibu AAal<u>a</u> AAaqibayhi wain k<u>a</u>nat lakabeeratan ill<u>a</u> AAal<u>a</u> alla<u>th</u>eena had<u>a</u> All<u>a</u>hu wam<u>a</u> k<u>a</u>na All<u>a</u>hu liyu<u>d</u>eeAAa eem<u>a</u>nakum inna All<u>a</u>ha bi<b>al</b>nn<u>a</u>si laraoofun ra<u>h</u>eem<b>un</b>

Thus We have made you a middle nation, so that you may act as witnesses for mankind, and the Messenger may be a witness for you. We decreed your former prayer direction towards which you used to face only in order that We might make a clear distinction between the Messenger's true followers and those who were to turn their backs on him. This was indeed a hard test for all but those whom God has guided. God will never let your faith go to waste. God is compassionate and merciful to mankind.

Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and We appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (From the Faith). Indeed it was (A change) momentous, except to those guided by Allah. And never would Allah Make your faith of no effect. For Allah is to all people Most surely full of kindness, Most Merciful.

We have seen you turn your face to the heavens. We shall turn you to a Qiblah that will please you. So turn towards the Holy Mosque, and turn towards it wherever you be. And those who are recipients of the Book surely know that this is the truth from their Lord; and God is not negligent of all that you do.

We observe you turning your face, several times towards heaven (O dear Prophet Mohammed – peace and blessings be upon him); so We will definitely make you turn (for prayer) towards a qiblah which pleases you; therefore now turn your face towards the Sacred Mosque (in Mecca); and O Muslims, wherever you may be, turn your faces (for prayer) towards it only; and those who have received the Book surely know that this is the truth from their Lord; and Allah is not unaware of their deeds. (Allah seeks to please the Holy Prophet – peace and blessings be upon him.)

We have seen thee turning thy face about in the heaven; now We will surely turn thee to a direction that shall satisfy thee. Turn thy face towards the Holy Mosque; and wherever you are, turn your faces towards it. Those who have been given the Book know it is the truth from their Lord; God is not heedless of the things they do.

We have seen thee [O Prophet] often turn thy face towards heaven [for guidance]: and now We shall indeed make thee turn in prayer in a direction which will fulfil thy desire. Turn, then, thy face towards the Inviolable House of Worship; and wherever you all may be, turn your faces towards it [in prayer]. And, verily, those who have been vouchsafed revelation aforetime know well that this [commandment] comes in truth from their Sustainer; and God is not unaware of what they do.

Oft We have seen the turning of thy face to the heaven, wherefore We shall assuredly cause thee to turn towards the Qiblah which shall please thee. Turn then thy face toward the Sacred Mosque; and turn ye, wheresoever ye be, your faces toward it. And verily those who are vouchsafed the Book know this to be the truth and from their Lord. Allah is not neglectful of that which they Work.

Verily! We have seen the turning of your (Muhammad's SAW) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- al-Haram (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scriptures (i.e. Jews and the Christians) know well that, that (your turning towards the direction of the Ka'bah at Makkah in prayers) is the truth from their Lord. And Allah is not unaware of what they do.

We have seen your face turned towards the heaven. So We will turn you towards a direction that will satisfy you. So turn your face towards the Sacred Mosque. And wherever you may be, turn your faces towards it. Those who were given the Book know that it is the Truth from their Lord; and God is not unaware of what they do.

We have seen you (O Muhammad), turning your face over and over again towards Heaven. Now, therefore, We turn you towards the giblah that you like best: so turn your face towards the Masjid Haram. Henceforth, wheresoever you may be, turn your face at prayer towards it. The people who were given the Book know it well that the commandment (about the change of giblah) is in fact from their Lord, and is based on the Truth, but Allah is not unaware of what they are doing (in spite of this)

Verily, We have seen the turning of your (Muhammad's) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid Al-Haram (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scripture (i.e., Jews and Christians) know well that, that (your turning towards the direction of the Ka`bah at Makkah in prayers) is the truth from their Lord. And Allah is not unaware of what they do.

We have seen the turning of thy face to heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it. Lo! Those who have received the Scripture know that (this revelation) is the Truth from their Lord. And Allah is not unaware of what they do.

We certainly see you turning your face about in the sky. We will surely turn you to a qiblah of your liking: so turn your face towards the Holy Mosque, and wherever you may be, turn your faces towards it! Indeed those who were given the Book surely know that it is the truth from their Lord. And Allah is not oblivious of what they do.

We have seen you turning your face towards the heaven, We shall surely turn you to a direction that shall satisfy you. So turn your face towards the Sacred Mosque (built by Abraham); wherever you are, turn your faces to it' Those to whom the Book was given know this to be the truth from their Lord. Allah is not inattentive of what they do.

We have certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn you to a qiblah with which you will be pleased. So turn your face toward al-Masjid al-Haram. And wherever you [believers] are, turn your faces toward it [in prayer]. Indeed, those who have been given the Scripture well know that it is the truth from their Lord. And Allah is not unaware of what they do.

We certainly saw you (Muhammad) often turn your face to the sky, so We shall instruct you to face a qibla that you will like. (Muhammad) during prayer, turn your face towards the Sacred Mosque (in Makkah). Muslims, also, wherever you are, during your prayers, turn your faces towards the Sacred Mosque. The People of the Book certainly know that this command (to change the qibla) is truly from their Lord. God is not unaware of what they do.

Indeed We see the turning of your face to heaven, so We shall surely turn you to a qiblah which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do.

Qad nar<u>a</u> taqalluba wajhika fee a<b>l</b>ssam<u>a</u>i falanuwalliyannaka qiblatan tar<u>da</u>h<u>a</u> fawalli wajhaka sha<u>t</u>ra almasjidi al<u>h</u>ar<u>a</u>mi wa<u>h</u>aythu m<u>a</u> kuntum fawalloo wujoohakum sha<u>t</u>rahu wainna alla<u>th</u>eena ootoo alkit<u>a</u>ba layaAAlamoona annahu al<u>h</u>aqqu min rabbihim wam<u>a</u> All<u>a</u>hu bigh<u>a</u>filin AAamm<u>a</u> yaAAmaloon<b>a</b>

We have frequently seen you turn your face towards heaven. So We will make you turn in a direction for prayer that will please you. So turn your face now towards the Sacred Mosque: and wherever you may be, turn your faces towards it. Those who were given the Book know this to be the truth from their Lord. God is not unaware of what they do.

We see the turning of thy face (for guidance to the heavens: now Shall We turn thee to a Qibla that shall please thee. Turn then Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord. Nor is Allah unmindful of what they do.

Even though you bring all the proof to the people of the Book they will not face the direction you turn to, nor you theirs, nor will they follow each other's direction. And if you follow their whims after all the knowledge that has reached you, then surely you will be among transgressors.

And even if you were to bring all the signs to the People given the Book(s), they would not follow your qiblah; nor should you follow their qiblah; nor do they follow each others qiblah; and were you (the followers of this Prophet) to follow their desires after having received knowledge, you would then surely be unjust.

Yet if thou shouldst bring to those that have been given the Book every sign, they will not follow thy direction; thou art not a follower of their direction, neither are they followers of one another's direction. If thou followest their caprices, after the knowledge that has come to thee, then thou wilt surely be among the evildoers

And yet, even if thou wert to place all evidence before those who have been vouchsafed earlier revelation, they would not follow thy direction of prayer; and neither mayest thou follow their direction of prayer, nor even do they follow one another's direction. And if thou shouldst follow their errant views after all the knowledge that has come unto thee thou wouldst surely be among the evildoers.

And shouldst thou bring unto those who are vouchsafed the Book every sign, they would not follow thy Qiblah, neither art thou to be a follower of their Qiblah; nor doth one part of them follow the Qiblah of the other. And shouldst thou follow their desires, after that which hath come unto thee of the knowledge, then verily thou wilt become one of the wrong-doers.

And even if you were to bring to the people of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah (prayer direction). And they will not follow each other's Qiblah (prayer direction). Verily, if you follow their desires after that which you have received of knowledge (from Allah), then indeed you will be one of the Zalimun (polytheists, wrong-doers, etc.).

Even if you were to bring to those who were given the Book every proof, they would not follow your direction, nor are you to follow their direction, nor do they follow the direction of one another. And if you were to follow their desires, after the knowledge that has come to you, you would be in that case one of the wrongdoers.

Even though you may show every kind of sign to the people of the Book, they will not adopt your giblah, nor are you going to adopt their giblah; nor will any of them adopt the giblah of the other; therefore if, after the knowledge you have received, you follow their desires, you will certainly be counted among the transgressors.

And even if you were to bring to the People of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah. And they will not follow each other's Qiblah. Verily, if you follow their desires after that which you have received of knowledge (from Allah), then indeed you will be one of the wrongdoers.

And even if thou broughtest unto those who have received the Scripture all kinds of portents, they would not follow thy qiblah, nor canst thou be a follower of their qiblah; nor are some of them followers of the qiblah of others. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then surely wert thou of the evil-doers.

Even if you bring those who were given the Book every [kind of] sign, they will not follow your qiblah. Nor shall you follow their qiblah, nor will any of them follow the qiblah of the other. And if you follow their desires, after the knowledge that has come to you, you will be one of the wrongdoers.

But even if you brought those to whom the Book had been given every proof, they would not accept your direction, nor would you accept theirs; nor would any of them accept the direction of the other. If after all the knowledge you have been given you yield to their desires, then you will surely be among the harmdoers.

And if you brought to those who were given the Scripture every sign, they would not follow your qiblah. Nor will you be a follower of their qiblah. Nor would they be followers of one another's qiblah. So if you were to follow their desires after what has come to you of knowledge, indeed, you would then be among the wrongdoers.

Even if you were to bring all kinds of authoritative proof to the People of the Book, they still would not accept your qibla, nor would you accept theirs, nor would they accept each others. Were you to follow their desires after all the knowledge that has come to you, you would certainly have been one of the unjust.

And even if you bring to those who have been given the Book every sign they would not follow your qiblah, nor can you be a follower of their qiblah, neither are they the followers of each other's qiblah, and if you follow their desires after the knowledge that has come to you, then you shall most surely be among the unjust.

Walain atayta alla<u>th</u>eena ootoo alkit<u>a</u>ba bikulli <u>a</u>yatin m<u>a</u> tabiAAoo qiblataka wam<u>a</u> anta bit<u>a</u>biAAin qiblatahum wam<u>a</u> baAA<u>d</u>uhum bit<u>a</u>biAAin qiblata baAA<u>d</u>in walaini ittabaAAta ahw<u>a</u>ahum min baAAdi m<u>a</u> j<u>a</u>aka mina alAAilmi innaka i<u>th</u>an lamina a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

But even if you should produce every kind of sign for those who have been given the Book, they would never accept your prayer direction, nor would you accept their prayer direction: nor would any of them accept one another's direction. If, after all the knowledge you have been given, you yield to their desires, then, you shall surely become a transgressor.

Even if thou wert to bring to the people of the Book all the Signs (together), they would not follow Thy Qibla; nor art thou going to follow their Qibla; nor indeed will they follow each other's Qibla. If thou after the knowledge hath reached thee, Wert to follow their (vain) desires,-then wert thou Indeed (clearly) in the wrong.

Those to whom We have sent down the Book know this even as they know their sons. Yet a section among them conceals the truth knowingly.

Those to whom We gave the Book(s) recognise the Prophet (Mohammed – peace and blessings be upon him) as men (or they) recognise their own sons; and undoubtedly a group among them purposely conceals the truth.

whom We have given the Book, and they recognize as they recognize their sons, even though there is a party of them conceal the truth and that wittingly.

They unto whom We have vouchsafed revelation aforetime know it as they know their own children: but, behold, some of them knowingly suppress the truth -

Those unto whom We have vouchsafed the Book recognise him even as they recognise their children; and verily a party of them hide the truth while they know.

Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad SAW or the Ka'bah at Makkah) as they recongise their sons. But verily, a party of them conceal the truth while they know it - [i.e. the qualities of Muhammad SAW which are written in the Taurat (Torah) and the Injeel (Gospel)].

Those to whom We have given the Book recognize it as they recognize their own children. But some of them conceal the truth while they know.

As for those to whom We gave the Book, they recognise the place (which has now been made giblah), as clearly as they recognise their own children. But some of them are knowingly concealing the truth.

Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad or the Ka`bah at Makkah) as they recognize their sons. But verily, a party of them conceal the truth while they know it ـ [i.e., the qualities of Muhammad which are written in the Tawrah and the Injil.

Those unto whom We gave the Scripture recognise (this revelation) as they recognise their sons. But lo! a party of them knowingly conceal the truth.

Those whom We have given the Book recognize him just as they recognize their sons, but a part of them indeed conceal the truth while they know.

Those to whom We gave the Book know him (Prophet Muhammad) as they know their own sons. But a party of them conceal the truth while they know.

Those to whom We gave the Scripture know him as they know their own sons. But indeed, a party of them conceal the truth while they know [it].

Those to whom We have given the Book (Bible), know you (Muhammad) just as a well as they know their sons. It is certain that some of them deliberately hide the truth.

Those whom We have given the Book recognize him as they recognize their sons, and a party of them most surely conceal the truth while they know (it).

Alla<u>th</u>eena <u>a</u>tayn<u>a</u>humu alkit<u>a</u>ba yaAArifoonahu kam<u>a</u> yaAArifoona abn<u>a</u>ahum wainna fareeqan minhum layaktumoona al<u>h</u>aqqa wahum yaAAlamoon<b>a</b>

Those to whom We have given the Book recognize it just as they recognize their own sons. But, some of them knowingly conceal the truth.

The people of the Book know this as they know their own sons; but some of them conceal the truth which they themselves know.

The truth is from your Lord, so be not among those who are sceptics.

This is the Truth from your Lord, therefore (O those who listen) beware – do not be in doubt.

The truth comes from thy Lord; then be not among the doubters.

the truth from thy Sustainer! Be not, then, among the doubters:

The truth is from thy Lord; be then thou not of the doubters.

(This is) the truth from your Lord. So be you not one of those who doubt.

The truth is from your Lord, so do not be a skeptic.

This is in fact a Commandment from your Lord; so you should not have any doubt concerning this.

This is) the truth from your Lord. So be you not one of those who doubt.

It is the Truth from thy Lord (O Muhammad), so be not thou of those who waver.

This is the truth from your Lord; so do not be among the skeptics.

The truth comes from your Lord so do not be among the doubters.

The truth is from your Lord, so never be among the doubters.

Never doubt that the essence of truth comes from your Lord

The truth is from your Lord, therefore you should not be of the doubters.

Al<u>h</u>aqqu min rabbika fal<u>a</u> takoonanna mina almumtareen<b>a</b>

Truth is what comes from your Lord; therefore, do not be of those who doubt.

The Truth is from thy Lord; so be not at all in doubt.

Each has a goal to which he turns. So strive towards piety and excel the others: God will bring you all together wheresoever you be. God has power over everything.

And each one has a direction towards which he inclines, therefore strive to surpass others in good deeds; Allah will bring you all together, wherever you may be; indeed Allah may do as He wills.

Every man has his direction to which he turns; so be you forward in good works. Wherever you may be, God will bring you all together; surely God is powerful over everything.

for, every community faces a direction of its own, of which He is the focal point. Vie, therefore, with one another in doing good works. Wherever you may be, God will gather you all unto Himself: for, verily, God has the power to will anything.

For every one is a direction witherward he turnoth; so strive to be foremost in virtues. Wheresoever ye may be, Allah will bring you together. Verily Allah is over everything Potent.

For every nation there is a direction to which they face (in their prayers). So hasten towards all that is good. Wheresoever you may be, Allah will bring you together (on the Day of Resurrection). Truly, Allah is Able to do all things.

To every community is a direction towards which it turns. Therefore, race towards goodness. Wherever you may be, God will bring you all together. God is capable of everything.

Everyone has a direction towards which he turns in Prayer: so try to excel one another in good works. Allah will find you wheresoever you be, for nothing is out of Allah's reach.

For every nation there is a direction to which they face (in their prayers). So hasten towards all that is good. Wheresoever you may be, Allah will bring you together (on the Day of Resurrection). Truly, Allah is able to do all things.

And each one hath a goal toward which he turneth; so vie with one another in good works. Wheresoever ye may be, Allah will bring you all together. Lo! Allah is Able to do all things.

Everyone has a cynosure to which he turns; so take the lead in all good works. Wherever you may be, Allah will bring you all together. Indeed Allah has power over all things.

And for everyone is a direction for which he turns. So race in goodness. And wherever you are, Allah will bring you all together. He has power over all things.

For each [religious following] is a direction toward which it faces. So race to [all that is] good. Wherever you may be, Allah will bring you forth [for judgement] all together. Indeed, Allah is over all things competent.

Every one pursues his goal. Compete with each other in performing good deeds. Wherever you are, God will bring you all together. God has power over all things.

And every one has a direction to which he should turn, therefore hasten to (do) good works; wherever you are, Allah will bring you all together; surely Allah has power over all things.

Walikullin wijhatun huwa muwalleeh<u>a</u> fa<b>i</b>stabiqoo alkhayr<u>a</u>ti ayna m<u>a</u> takoonoo yati bikumu All<u>a</u>hu jameeAAan inna All<u>a</u>ha AAal<u>a</u> kulli shayin qadeer<b>un</b>

Each community has its own direction in which it turns: vie, then, with one another in doing good works. Wherever you may be, God will bring you all before Him. God has power over all things.

To each is a goal to which Allah turns him; then strive together (as in a race) Towards all that is good. Wheresoever ye are, Allah will bring you Together. For Allah Hath power over all things.

Wherever you come from turn towards the Holy Mosque: This in truth is from your Lord. God is not negligent of all you do.

And wherever you come from, turn your face towards the Sacred Mosque; and indeed it is the truth from your Lord; and Allah is not unaware of your deeds.

From whatsoever place thou issuest, turn thy face towards the Holy Mosque; it is the truth from thy Lord. God is not heedless of the things you do.

Thus, from wherever thou mayest come forth, turn thy face [in prayer] towards the Inviolable House of Worship-for,. behold, this [commandment] comes in truth from thy Sustainer; and God is not unaware of what you do.

And from whencesoever thou goest forth, turn thy face toward the Sacred Mosque, and verily it is the very truth from thy Lord; and Allah is not neglectful of that which ye work.

And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid-al-Haram (at Makkah), that is indeed the truth from your Lord. And Allah is not unaware of what you do.

And wherever you come from, turn your face towards the Sacred Mosque. This is the truth from your Lord, and God is not heedless of what you do.

At whatever place you may be, turn your face towards Masjid Haram (at Prayer time) for this is, in fact, a Commandment of your Lord, and Allah is not unaware of what you do.

And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid Al-Haram (at Makkah), that is indeed the truth from your Lord. And Allah is not unaware of what you do.

And whencesoever thou comest forth (for prayer, O Muhammad) turn thy face toward the Inviolable Place of Worship. Lo! it is the Truth from thy Lord. Allah is not unaware of what ye do.

Whencesoever you may go out, turn your face towards the Holy Mosque. Indeed it is the truth from your Lord, and Allah is not oblivious of what you do.

From wherever you emerge, turn your face towards the Sacred Mosque. This is surely the truth from your Lord. Allah is never inattentive of what you do.

So from wherever you go out [for prayer, O Muhammad] turn your face toward al- Masjid al-Haram, and indeed, it is the truth from your Lord. And Allah is not unaware of what you do.

(Muhammad), wherever you go, turn your face towards the Sacred Mosque (in Mecca). This is the truth from your Lord who is not unaware of what you do

And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and surely it is the very truth from your Lord, and Allah is not at all heedless of what you do.

Wamin <u>h</u>aythu kharajta fawalli wajhaka sha<u>t</u>ra almasjidi al<u>h</u>ar<u>a</u>mi wainnahu lal<u>h</u>aqqu min rabbika wam<u>a</u> All<u>a</u>hu bigh<u>a</u>filin AAamm<u>a</u> taAAmaloon<b>a</b>

Wherever you set out from, turn your face in the direction of the Sacred Mosque -- this is the truth from your Lord: He is not unaware of what you do --

From whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; that is indeed the truth from the Lord. And Allah is not unmindful of what ye do.

Whichever place you come from turn towards the Holy Mosque, and wherever you are, turn your faces towards it so that people may have no cause for argument against you, except such among them as are wicked. But do not fear them, fear Me that I may accomplish My favours on you, and you may find the right way perchance.

And O dear Prophet (Mohammed – peace and blessings be upon him) wherever you come from, turn your face towards the Sacred Mosque; and wherever you may be, O Muslims, turn your faces towards it only, so that people may not have an argument against you – except those among them who do injustice; therefore do not fear them, and fear Me; and this is in order that I complete My favour upon you and that you may attain guidance. –

From whatsoever place thou issuest, turn thy face towards the Holy Mosque; and wherever you may be, turn your faces towards it, that the people may not have any argument against you, excepting the evildoers of them; and fear you them not, but fear you Me; and that I may perfect My blessing upon you, and that haply so you may be guided;

Hence, from wherever thou mayest come forth, turn thy face [in prayer] towards the Inviolable House of Worship; and wherever you all may be, turn your faces towards it, so that people should have no argument against you unless they are bent upon wrongdoing. And hold not them in awe, but stand in awe of Me, and [obey Me,] so that I might bestow upon you the full measure of My blessings., and that you might follow the right path.

And from whencesoever thou goest forth, turn thy face toward the Sacred Mosque, and wheresoever ye be, turn your face toward it, lest there should be with people an argument against you, except those of them who do wrong so fear them not, but fear Me; so that I may accomplish My favour upon you, and that ye may remain guided-

And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid-al-Haram (at Makkah), and wheresoever you are, turn your faces towards, it (when you pray) so that men may have no argument against you except those of them that are wrong-doers, so fear them not, but fear Me! - And so that I may complete My Blessings on you and that you may be guided.

And wherever you come from, turn your face towards the Sacred Mosque. And wherever you may be, turn your faces towards it. So that the people may not have any argument against you—except those who do wrong among them. So do not fear them, but fear Me, that I may complete My blessings upon you, and that you may be guided.

At whatever place you may be, you must turn your face towards the Masjid Haram, and wherever you may be, you must turn your face towards the same at prayer so that people might not find an argument against you. As for the unjust people, they will never stop talking; so do not fear them but fear Me -- (Do this) so that I may complete My favour upon you and you may find the way to real success,

And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid Al-Haram (at Makkah), and wheresoever you are, turn your faces towards it (when you pray) so that men may have no argument against you except those of them that are wrongdoers, so fear them not, but fear Me! ـ And so that I may complete My blessings on you and that you may be guided.

Whencesoever thou comest forth turn thy face toward the Inviolable Place of Worship; and wheresoever ye may be (O Muslims) turn your faces toward it (when ye pray) so that men may have no argument against you, save such of them as do injustice - Fear them not, but fear Me! - and so that I may complete My grace upon you, and that ye may be guided.

And whencesoever you may go out, turn your face towards the Holy Mosque, and wherever you may be, turn your faces towards it, so that the people may have no allegation against you, neither those of them who are wrongdoers. So do not fear them, but fear Me, that I may complete My blessing on you and so that you may be guided.

From wherever you emerge, turn your face towards the Sacred Mosque, and wherever you are, face towards it, so that the people will have no argument against you, except the harmdoers among them. Do not fear them, fear Me, so that I will perfect My Favor to you and that you will be guided.

And from wherever you go out [for prayer], turn your face toward al-Masjid al-Haram. And wherever you [believers] may be, turn your faces toward it in order that the people will not have any argument against you, except for those of them who commit wrong; so fear them not but fear Me. And [it is] so I may complete My favor upon you and that you may be guided.

(Muhammad) wherever you go, turn your face to the Sacred Mosque and Muslims, wherever you are, turn your faces in the same direction so that no group of people, except the unjust among them, would have any reason against you and so that I may establish My commandments for your people to have proper guidance. (The unjust may criticize you) but do not fear them, fear only Me.

And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and wherever you are turn your faces towards it, so that people shall have no accusation against you, except such of them as are unjust; so do not fear them, and fear Me, that I may complete My favor on you and that you may walk on the right course.

Wamin <u>h</u>aythu kharajta fawalli wajhaka sha<u>t</u>ra almasjidi al<u>h</u>ar<u>a</u>mi wa<u>h</u>aythu m<u>a</u> kuntum fawalloo wujoohakum sha<u>t</u>rahu liall<u>a</u> yakoona li<b>l</b>nn<u>a</u>si AAalaykum <u>h</u>ujjatun ill<u>a</u> alla<u>th</u>eena <i><u>th</u></i>alamoo minhum fal<u>a</u> takhshawhum wa<b>i</b>khshawnee waliotimma niAAmatee AAalaykum walaAAallakum tahtadoon<b>a</b>

wherever you come from, turn your face to the Sacred Mosque; wherever you may be, turn your faces towards it, so that people will not have any argument against you except for the wrongdoers among them. Do not fear them; fear Me, so that I may perfect My favour to you and you may be rightly guided.

So from whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; and wheresoever ye are, Turn your face thither: that there be no ground of dispute against you among the people, except those of them that are bent on wickedness; so fear them not, but fear Me; and that I may complete My favours on you, and ye May (consent to) be guided;

Even as We sent a messenger from among you to convey Our messages to you and cleanse you, and teach you the Book and the wisdom, and what you did not know;

The way We have sent to you a Noble Messenger from among you, who recites to you Our verses and purifies you, and teaches you the Book and sound wisdom*, and teaches you what you did not know. (The traditions / sayings of the Holy Prophet – peace and blessings be upon him).

as also We have sent among you, of yourselves, a Messenger, to recite Our signs to you and to purify you, and to teach you the Book and the Wisdom, and to teach you that you knew not.

Even as We have sent unto you an apostle from among yourselves to convey unto you Our messages, and to cause you to grow in purity, and to impart unto you revelation and wisdom, and to teach you that which you knew not:

Even as We have sent amidst you an apostle from amongst you, who rehearseth unto you Our revelations and purifieth you, and teacheth you the Book and wisdom, and teacheth you that which ye were not wont to know.

Similarly (to complete My Blessings on you) We have sent among you a Messenger (Muhammad SAW) of your own, reciting to you Our Verses (the Quran) and sanctifying you, and teaching you the Book (the Quran) and the Hikmah (i.e. Sunnah, Islamic laws and Fiqh - jurisprudence), and teaching you that which you used not to know.

Just as We sent to you a messenger from among you, who recites Our revelations to you, and purifies you, and teaches you the Book and wisdom, and teaches you what you did not know.

just as (you have found from this: that) We sent the Messenger to you from among you, who recites to you Our Revelations; who purifies your lives; who instructs you in the Book and in Wisdom and teaches you those things that you did not know.

Similarly (to complete My blessings on you), We have sent among you a Messenger (Muhammad) of your own, reciting to you Our verses (the Qur'an) and purifying you, and teaching you the Book (the Qur'an) and the Hikmah (i.e., Sunnah, Islamic laws and Fiqh ـ jurisprudence), and teaching you that which you did not know.

Even as We have sent unto you a messenger from among you, who reciteth unto you Our revelations and causeth you to grow, and teacheth you the Scripture and wisdom, and teacheth you that which ye knew not.

Even as We sent to you an apostle from among yourselves, who recites to you Our signs and purifies you, and teaches you the Book and wisdom, and teaches you what you did not know.

As We have sent among you a Messenger (Prophet Muhammad) from yourselves, to recite to you Our verses and to purify you, who will teach you the Book and Wisdom, and teach you that of which you have no knowledge.

Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know.

As We have sent a Messenger from your own people to show you evidence about Me, to purify you from sins, to teach you the Book, give you wisdom and instruct you in that which you did not know,

Even as We have sent among you an Apostle from among you who recites to you Our communications and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know.

Kam<u>a</u> arsaln<u>a</u> feekum rasoolan minkum yatloo AAalaykum <u>a</u>y<u>a</u>tin<u>a</u> wayuzakkeekum wayuAAallimukumu alkit<u>a</u>ba wa<b>a</b>l<u>h</u>ikmata wayuAAallimukum m<u>a</u> lam takoonoo taAAlamoon<b>a</b>

Thus We have sent among you a Messenger of your own to recite Our revelations to you, purify you and teach you the Book and wisdom, and to teach you what you did not know.

A similar (favour have ye already received) in that We have sent among you a Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge.

So, therefore, remember Me, and I shall remember you; and give thanks and do not be ungrateful.

Therefore remember Me, I will cause you to be spoken of and acknowledge My rights, and do not be ungrateful.

So remember Me, and I will remember you; and be thankful to Me; and be you not ungrateful towards Me.

so remember Me, and I shall remember you; and be grateful unto Me, and deny Me not.

Remember Me wherefore, and I shall remember you: and unto Me give thanks, and be notingrate unto Me.

Therefore remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.

So remember Me, and I will remember you. And thank Me, and do not be ungrateful.

So remember Me and I will remember you, and give thanks to Me and be not ungrateful.

Therefore remember Me (by praying, glorifying). I will remember you, and be grateful to Me (for My countless favors on you) and never be ungrateful to Me.

Therefore remember Me, I will remember you. Give thanks to Me, and reject not Me.

Remember Me and I will remember you, and thank Me, and do not be ungrateful to Me.

So remember Me, I will remember you. Give thanks to Me and do not be ungrateful towards Me.

So remember Me; I will remember you. And be grateful to Me and do not deny Me.

therefore, remember Me and I shall remember you. Thank Me and do not hide the truth about Me.

Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me.

Fa<b>o</b><u>th</u>kuroonee a<u>th</u>kurkum wa<b>o</b>shkuroo lee wal<u>a</u> takfuroon<b>i</b>

So remember Me; I will remember you. Be thankful to Me and do not be ungrateful.

Then do ye remember Me; I will remember you. Be grateful to Me, and reject not Faith.

O you who believe, seek courage in fortitude and prayer, for God is with those who are patient and persevere.

O People who Believe! Seek help from patience and prayer; indeed Allah is with those who patiently endure.

O all you who believe, seek you help in patience and prayer; surely God is with the patient.

O YOU who have attained to faith! Seek aid in steadfast patience and prayer: for, behold, God is with those who are patient in adversity.

O O Ye who believe! seek help in patience and prayer; verily Allah is with the patient.

O you who believe! Seek help in patience and As-Salat (the prayer). Truly! Allah is with As-Sabirin (the patient ones, etc.).

O you who believe! Seek help through patience and prayers. God is with the steadfast.

O Believers, seek help with fortitude and Salat, for Allah is with those who show fortitude.

O you who believe! Seek help in patience and As-Salah (the prayer). Truly, Allah is with As-Sabirin (the patient).

O ye who believe! Seek help in steadfastness and prayer. Lo! Allah is with the steadfast.

O you who have faith! Take recourse in patience and prayer; indeed Allah is with the patient.

Believers, seek assistance in patience and prayer, Allah is with those who are patient.

O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.

Believers, help yourselves (in your affairs) through patience and prayer; God is with those who have patience.

O you who believe! seek assistance through patience and prayer; surely Allah is with the patient.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo istaAAeenoo bi<b>al</b><u>ss</u>abri wa<b>al</b><u>ss</u>al<u>a</u>ti inna All<u>a</u>ha maAAa a<b>l</b><u>ssa</u>bireen<b>a</b>

You who believe, seek help through patience and prayer; surely, God is with the steadfast.

O ye who believe! seek help with patient perseverance and prayer; for Allah is with those who patiently persevere.

Do not say that those who are killed in the way of God, are dead, for indeed they are alive, even though you are not aware.

And do not utter regarding those who are slain in Allah's cause as “dead”; in fact they are alive, but it is you who are unaware.

And say not of those slain in God's way, 'They are dead'; rather they are living, but you are not aware.

And say not of those who are slain in God's cause, "They are dead": nay, they are alive, but you perceive it not.

And say not of those who are slain in the way of Allah: dead. Nay, they are living, but ye perceive not.

And say not of those who are killed in the Way of Allah, "They are dead." Nay, they are living, but you perceive (it) not.

And do not say of those who are killed in the cause of God, “Dead.” Rather, they are alive, but you do not perceive.

And do not say of those who are slain in the way of Allah, "they are dead." In fact, they are alive but you do not perceive that life.

And say not of those who are killed in the way of Allah, "They are dead." Nay, they are living, but you perceive (it) not.

And call not those who are slain in the way of Allah "dead." Nay, they are living, only ye perceive not.

Do not call those who were slain in Allah’s way ‘dead.’ No, they are living, but you are not aware.

Do not say that those killed in the Way of Allah are dead, they are alive, although you are unaware.

And do not say about those who are killed in the way of Allah, "They are dead." Rather, they are alive, but you perceive [it] not.

Do not consider those who are slain for the cause of God to be dead. They are alive but you are unaware of them.

And do not speak of those who are slain in Allah's way as dead; nay, (they are) alive, but you do not perceive.

Wal<u>a</u> taqooloo liman yuqtalu fee sabeeli All<u>a</u>hi amw<u>a</u>tun bal a<u>h</u>y<u>a</u>on wal<u>a</u>kin l<u>a</u> tashAAuroon<b>a</b>

Do not say that those who are killed in God's cause are dead; they are alive, but you are not aware of it.

And say not of those who are slain in the way of Allah: "They are dead." Nay, they are living, though ye perceive (it) not.

Be sure We shall try you with something of fear and hunger and loss of wealth and life and the fruits (of your labour); but give tidings of happiness to those who have patience,

And We will surely test you with some fear and hunger, and with paucity of wealth and lives and crops; and give glad tidings to those who patiently endure. –

Surely We will try you with something of fear and hunger, and diminution of goods and lives and fruits; yet give thou good tidings unto the patient

And most certainly shall We try you by means of danger, and hunger, and loss of worldly goods, of lives and of [labour's] fruits. But give glad tidings unto those who are patient in adversity

And We will surely prove you with aught of fear and hunger and diminution in riches and lives and fruits; and bear thou the glad tidings unto the patient;

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones, etc.).

We will certainly test you with some fear and hunger, and some loss of possessions and lives and crops. But give good news to the steadfast.

We will surely put you to trial by involving you in fear and hunger and by causing loss of property, life and earnings. And give good tidings to those who remain steadfast in these trials:

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient).

And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast,

We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patient

We shall test you with something of fear and hunger, and decrease of goods, life and fruits. Give glad tidings to the patient,

And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient,

We shall test you through fear, hunger, loss of life, property, and crops. (Muhammad), give glad news to the people who have patience

And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient,

Walanabluwannakum bishayin mina alkhawfi wa<b>a</b>ljooAAi wanaq<u>s</u>in mina alamw<u>a</u>li wa<b>a</b>lanfusi wa<b>al</b>ththamar<u>a</u>ti wabashshiri a<b>l</b><u>ssa</u>bireen<b>a</b>

We shall certainly test you with fear and hunger, and loss of property, lives and crops. Give good news to those who endure with fortitude.

Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere,

Who say when assailed by adversity: "Surely we are for God, and to Him we shall return."

Those who say when calamity befalls them, “Indeed we belong to Allah and indeed it is to Him we are to return.”

who, when they are visited by an affliction, say, 'Surely we belong to God, and to Him we return';

who, when calamity befalls them, say, "Verily, unto God do we belong and, verily, unto Him we shall return."

Who, when there afflicteth them an affliction, say: verily we are Allah's, and verily unto Him we are returners.

Who, when afflicted with calamity, say: "Truly! To Allah we belong and truly, to Him we shall return."

Those who, when a calamity afflicts them, say, “To God we belong, and to Him we will return.”

when a misfortune comes to them, they say, "We are Allah's and we shall certainly return to Him,''

Who, when afflicted with calamity, say: "Truly, to Allah we belong and truly, to Him we shall return."

Who say, when a misfortune striketh them: Lo! we are Allah's and lo! unto Him we are returning.

—those who, when an affliction visits them, say, ‘Indeed we belong to Allah and to Him do we indeed return.’

who, in adversity say: 'We belong to Allah and to Him we shall return'

Who, when disaster strikes them, say, "Indeed we belong to Allah, and indeed to Him we will return."

and in difficulty say, "We are the servants of God and to Him we shall all return".

Who, when a misfortune befalls them, say: Surely we are Allah's and to Him we shall surely return.

Alla<u>th</u>eena i<u>tha</u> a<u>sa</u>bathum mu<u>s</u>eebatun q<u>a</u>loo inn<u>a</u> lill<u>a</u>hi wainn<u>a</u> ilayhi r<u>a</u>jiAAoon<b>a</b>

Those who say, when afflicted with a calamity, "We belong to God and to Him we shall return,"

Who say, when afflicted with calamity: "To Allah We belong, and to Him is our return":-

On such men are the blessings of God and His mercy, for they are indeed on the right path.

These are the people upon whom are the blessings from their Lord, and mercy; and it is they who are on guidance.

upon those rest blessings and mercy from their Lord, and those -- they are the truly guided.

It is they upon whom their Sustainer's blessings and grace are bestowed, and it is they, they who are on the right path!

These! on them shall be benedictions from their Lord and His mercy, and these! they are the rightly guided.

They are those on whom are the Salawat (i.e. blessings, etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones.

Upon these are blessings and mercy from their Lord. These are the guided ones.

Their Lord will bestow great blessings and mercy upon them; such are the people who are rightly guided.

They are those on whom are the Salawat (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy, and it is they who are the guided ones.

Such are they on whom are blessings from their Lord, and mercy. Such are the rightly guided.

It is they who receive the blessings of their Lord and [His] mercy, and it is they who are the [rightly] guided.

On those will be prayers and mercy from their Lord, those are guided.

Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided.

It is they who will receive blessings and mercy from God and who follow the right guidance.

Those are they on whom are blessings and mercy from their Lord, and those are the followers of the right course.

Ol<u>a</u>ika AAalayhim <u>s</u>alaw<u>a</u>tun min rabbihim wara<u>h</u>matun waol<u>a</u>ika humu almuhtadoon<b>a</b>

are the ones who will have blessings and mercy from their Lord: it is they who are on the right path!

They are those on whom (Descend) blessings from Allah, and Mercy, and they are the ones that receive guidance.

Truly Safa and Marwa are the symbols of God. Whoever goes on pilgrimage to the House (of God), or on a holy visit, is not guilty of wrong if he walk around them; and he who does good of his own accord will find appreciation with God who knows everything.

Undoubtedly Safa and Marwah* are among the symbols of Allah; so there is no sin on him, for whoever performs the Hajj (pilgrimage) of this House (of Allah) or the Umrah (lesser pilgrimage), to go back and forth between them; and whoever does good of his own accord, then (know that) indeed Allah is Most Appreciative (rewards virtue), the All Knowing. (These are 2 hillocks near the Holy Ka’aba)

Safa and Marwa are among the waymarks of God; so whosoever makes the Pilgrimage to the House, or the Visitation, it is no fault in him to circumambulate them; and whoso volunteers good, God is All-grateful, All-knowing

[Hence,] behold, As-Safa and Al-Marwah are among the symbols set up by God; and thus, no wrong does he who, having come to the Temple on pilgrimage or on a pious visit, strides to and fro between these two: for, if one does more good than he is bound to do-behold, God is responsive to gratitude, all-knowing.

Verily Safa and Marwa are of the landmarks of Allah; so whosoever maketh a pilgrimage to the House, or performeth the Umra, in him there is no fault if he walketh in-between the twain. And whosoever voluntarily doth good, then verily Allah is Appreciative, Knowing.

Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah. So it is not a sin on him who perform Hajj or 'Umrah (pilgrimage) of the House (the Ka'bah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah). And whoever does good voluntarily, then verily, Allah is All-Recogniser, All-Knower.

Safa and Marwa are among the rites of God. Whoever makes the Pilgrimage to the House, or performs the Umrah, commits no error by circulating between them. Whoever volunteers good—God is Appreciative and Cognizant.

Indeed Safa and Marwah are among the emblems of Allah: it is, therefore, no sin for him, who performs Hajj or `Umrah to the House of AIIah, to run between the two hills; and Allah knows and appreciates him who does any good with a willing heart.

Verily, As-Safa and Al-Marwah are of the symbols of Allah. So it is not a sin on him who performs Hajj or `Umrah (pilgrimage) of the House to perform Tawaf between them. And whoever does good voluntarily, then verily, Allah is All-Recognizer, All-Knower.

Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of Allah) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord, (for him) lo! Allah is Responsive, Aware.

Indeed Safa and Marwah are among Allah’s sacraments. So whoever makes hajj to the House, or performs the ‘umrah, there is no sin upon him to circuit between them. Should anyone do good of his own accord, then Allah is indeed appreciative, all-knowing.

Safah and Marwah are the waymarks of Allah. Whoever performs the pilgrimage to the House or the visit, there shall be no guilt on him to circumambulate between both of them. And whoever volunteers good, Allah is Thankful, the Knower.

Indeed, as-Safa and al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs 'umrah - there is no blame upon him for walking between them. And whoever volunteers good - then indeed, Allah is appreciative and Knowing.

Safa and Marwah (names of two places in Mecca) are reminders of God. It is no sin for one who visits the Sacred House (in Mecca) to walk seven times between (Safa and Marwah.) Whoever willingly does a good deed in obedience to God, will find God All-knowing and Fully Appreciative.

Surely the Safa and the Marwa are among the signs appointed by Allah; so whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them both; and whoever does good spontaneously, then surely Allah is Grateful, Knowing.

Inna a<b>l</b><u>ss</u>af<u>a</u> wa<b>a</b>lmarwata min shaAA<u>a</u>iri All<u>a</u>hi faman <u>h</u>ajja albayta awi iAAtamara fal<u>a</u> jun<u>ah</u>a AAalayhi an ya<u>tt</u>awwafa bihim<u>a</u> waman ta<u>t</u>awwaAAa khayran fainna All<u>a</u>ha sh<u>a</u>kirun AAaleem<b>un</b>

Safa and Marwah are among the symbols set up by God; there is nothing wrong if anyone goes on a pilgrimage to the House, or performs a minor pilgrimage, in walking to and fro between them. Of anyone who does good of his own accord, God is appreciative, and aware.

Behold! Safa and Marwa are among the Symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeyeth his own impulse to good,- be sure that Allah is He Who recogniseth and knoweth.

They who conceal Our signs and the guidance We have sent them and have made clear in the Book, are condemned of God and are condemned by those who are worthy of condemning.

Indeed those who hide the clear proofs and the guidance which We sent down, after We made it clear to mankind in the Book – upon them is the curse of Allah and the curse of those who curse.

Those who conceal the clear signs and the guidance that We have sent down, after We have shown them clearly in the Book -- they shall be cursed by God and the cursers,

BEHOLD, as for those who suppress aught of the evidence of the truth and of the guidance which We have bestowed from on high, after We have made it clear unto mankind through the divine writ - these it is whom God will reject, and whom all who can judge will reject.

Verily those who hide that which We have sent down of evidence and the guidance, after We have expounded its Unto mankind in the Book, these! - curseth them Allah, and shall curse them the cursers

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers.

Those who suppress the proofs and the guidance We have revealed, after We have clarified them to humanity in the Scripture—those—God curses them, and the cursers curse them.

Indeed Allah curses, and the cursers, too, curse those who conceal the clear teachings and guidance We have sent down, after We have made these plain in the Book for the guidance of all mankind.

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the People in the Book, they are the ones cursed by Allah and cursed by the cursers.

Lo! Those who hide the proofs and the guidance which We revealed, after We had made it clear to mankind in the Scripture: such are accursed of Allah and accursed of those who have the power to curse.

Indeed those who conceal what We have sent down of manifest proofs and guidance, after We have clarified it in the Book for mankind—they shall be cursed by Allah and cursed by the cursers,

Those who hide the clear verses and the guidance We have sent down after We have clarified them in the Book for the people shall be cursed by Allah and cursed by the cursers,

Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse,

Those who hide the authoritative proofs and the guidance that We have revealed, after it has been made clear for the People of the Book, will be condemned by God and those who have the right to condemn.

Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too).

Inna alla<u>th</u>eena yaktumoona m<u>a</u> anzaln<u>a</u> mina albayyin<u>a</u>ti wa<b>a</b>lhud<u>a</u> min baAAdi m<u>a</u> bayyann<u>a</u>hu li<b>l</b>nn<u>a</u>si fee alkit<u>a</u>bi ol<u>a</u>ika yalAAanuhumu All<u>a</u>hu wayalAAanuhumu all<u>a</u>AAinoon<b>a</b>

Those who conceal the evidence of the truth and the guidance We have revealed, after We have made them clear to people in the Scripture, will be rejected by God and so do others.

Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the people in the Book,-on them shall be Allah's curse, and the curse of those entitled to curse,-

But those who repent and reform and proclaim (the truth), are forgiven, for I am forgiving and merciful.

Except those who repent and do reform and disclose (the truth) – so I will accept their repentance; and I only am the Most Acceptor of Repentance, the Most Merciful.

save such as repent and make amends, and show clearly -- towards them I shall turn; I turn, All-compassionate.

Excepted, however, shall be they that repent, and put themselves to rights, and make known the truth: and it is they whose repentance I shall accept-for I alone am the Acceptor of Repentance, the Dispenser of Grace.

Save those that repent and amend, and make manifest the truth I these it is toward whom I relent. And I am the Relenting, the Merciful!

Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.

Except those who repent, and reform, and proclaim. Those—I will accept their repentance. I am the Acceptor of Repentance, the Merciful.

I, however, will forgive those of them who repent of it, mend their ways and make own what they were concealing: for I am very generous in accepting repentance and showing mercy.

Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.

Except those who repent and amend and make manifest (the truth). These it is toward whom I relent. I am the Relenting, the Merciful.

except such as repent, make amends, and clarify—those I shall pardon, and I am the All-clement, the All-merciful.

except those who repent, and mend (their deeds) and clarify. Those I shall accept them. I am the Receiver of repentance, the Most Merciful.

Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful.

However, I shall accept the repentance of those of them who repent for their sins, reform their manners, and preach the truth; I am All-forgiving and All-merciful.

Except those who repent and amend and make manifest (the truth), these it is to whom I turn (mercifully); and I am the Oft-returning (to mercy), the Merciful.

Ill<u>a</u> alla<u>th</u>eena t<u>a</u>boo waa<u>s</u>la<u>h</u>oo wabayyanoo faol<u>a</u>ika atoobu AAalayhim waan<u>a</u> a<b>l</b>ttaww<u>a</u>bu a<b>l</b>rra<u>h</u>eem<b>u</b>

But from those who repent and mend their ways and make known the truth, I will certainly accept their repentance: I am the Ever Relenting, the Most Merciful.

Except those who repent and make amends and openly declare (the Truth): To them I turn; for I am Oft-returning, Most Merciful.

But those who deny, and die disbelieving, bear the condemnation of God and the angels and that of all men,

Indeed upon those who disbelieved, and died as disbelievers, is the curse of Allah and of the angels and of men combined.

But those who disbelieve, and die disbelieving -- upon them shall rest the curse of God and the angels, and of men altogether,

Behold, as for those who are bent on denying the truth and die as deniers of the truth -their due is rejection by God, and by the angels,, and by all [righteous] men.

Verily those who disbelieve, and die while they are infidels, these it is on whom shall be the curse of Allah and the angels and mankind all.

Verily, those who disbelieve, and die while they are disbelievers, it is they on whom is the Curse of Allah and of the angels and of mankind, combined.

But as for those who reject faith, and die rejecting—those—upon them is the curse of God, and of the angels, and of all humanity.

Those who adopted the way of disbelief and died as disbelievers, are accursed of Allah and of angels and of all mankind: they shall remain accursed for ever.

Verily, those who disbelieve, and die while they are disbelievers, it is they on whom is the curse of Allah and of the angels and of mankind, combined.

Lo! Those who disbelieve, and die while they are disbelievers; on them is the curse of Allah and of angels and of men combined.

Indeed those who turn faithless and die while they are faithless—it is they on whom shall be the curse of Allah, the angels and all mankind.

But those who disbelieve, and die disbelieving shall incur the curse of Allah, the angels, and all people.

Indeed, those who disbelieve and die while they are disbelievers - upon them will be the curse of Allah and of the angels and the people, all together,

Those who deny My existence and die with such attitude will be subject to the condemnation of God, the angels, and all people.

Surely those who disbelieve and die while they are disbelievers, these it is on whom is the curse of Allah and the angels and men all;

Inna alla<u>th</u>eena kafaroo wam<u>a</u>too wahum kuff<u>a</u>run ol<u>a</u>ika AAalayhim laAAnatu All<u>a</u>hi wa<b>a</b>lmal<u>a</u>ikati wa<b>al</b>nn<u>a</u>si ajmaAAeen<b>a</b>

Those who deny the truth, and die as deniers, on them shall be the curse of God and of angels and of men altogether.

Those who reject Faith, and die rejecting,- on them is Allah's curse, and the curse of angels, and of all mankind;

Under which they will live, and their suffering will neither decrease nor be respite for them.

They will remain in it forever; neither will the punishment be lightened for them, nor will they be given respite.

therein dwelling forever; the chastisement shall not be lightened for them; no respite shall be given them.

In this state shall they abide; [and] neither will their suffering, be lightened, nor will they be granted respite.

They shall be abiders therein, the torment shall not be lightened on them, nor shall they be respited.

They will abide therein (under the curse in Hell), their punishment will neither be lightened, nor will they be reprieved.

They will remain under it forever, and the torment will not be lightened for them, and they will not be reprieved.

Their punishment shall not be lightened, nor shall they be reprieved.

They will abide therein (under the curse in Hell), their punishment will neither be lightened nor will they be reprieved.

They ever dwell therein. The doom will not be lightened for them, neither will they be reprieved.

They will remain in it [forever] and their punishment shall not be lightened, nor will they be granted any respite.

They are there (in the Fire) for eternity neither shall the punishment be lightened for them; nor shall they be given respite.

Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved.

They will live condemned forever, will have no relief from the torment, and no attention will be paid to them.

Abiding in it; their chastisement shall not be lightened nor shall they be given respite.

Kh<u>a</u>lideena feeh<u>a</u> l<u>a</u> yukhaffafu AAanhumu alAAa<u>tha</u>bu wal<u>a</u> hum yun<i><u>th</u></i>aroon<b>a</b>

Under it they shall remain forever; their punishment shall not be lightened, nor shall they be granted respite.

They will abide therein: Their penalty will not be lightened, nor will respite be their (lot).

Your God is one God; there is no god other than He, the compassionate, ever-merciful.

Your God is One God; there is no God except Him – the Most Gracious, the Most Merciful.

Your God is One God; there is no god but He, the All-merciful, the All-compassionate.

AND YOUR GOD is the One God: there is no deity save Him, the Most Gracious, the Dispenser of Grace.

And the God of you all is one God; there is no God but he, the Compassionate, the Merciful.

And your Ilah (God) is One Ilah (God - Allah), La ilaha illa Huwa (there is none who has the right to be worshipped but He), the Most Beneficent, the Most Merciful.

Your God is one God. There is no god but He, the Benevolent, the Compassionate.

Your Deity is Allah alone: there is no deity save the All-Beneficent and All-Merciful Allah.

And your Ilah (God) is One Ilah (God ـ Allah), La ilaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful.

Your Allah is One Allah; there is no Allah save Him, the Beneficent, the Merciful.

Your god is the One God; there is no god except Him, the All-beneficent, the All-merciful.

Your God is One God. There is no god except He. He is the Merciful, the Most Merciful.

And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful.

Our Lord is the only Lord. There is no God but He, the Beneficent and Merciful.

And your God is one God! there is no god but He; He is the Beneficent, the Merciful.

Wail<u>a</u>hukum il<u>a</u>hun w<u>ah</u>idun l<u>a</u> il<u>a</u>ha ill<u>a</u> huwa a<b>l</b>rra<u>h</u>m<u>a</u>nu a<b>l</b>rra<u>h</u>eem<b>u</b>

Your God is one God. There is no deity save Him. He is the Compassionate, the Merciful.

And your Allah is One Allah: There is no god but He, Most Gracious, Most Merciful.

Creation of the heavens and the earth, alternation of night and day, and sailing of ships across the ocean with what is useful to man, and the rain that God sends from the sky enlivening the earth that was dead, and the scattering of beasts of all kinds upon it, and the changing of the winds, and the clouds which remain obedient between earth and sky, are surely signs for the wise.

Indeed in the creation of the heavens and the earth, and in the continuous alternation of night and day, and the ships which sail the seas carrying what is of use to men, and the water which Allah sends down from the sky thereby reviving the dead earth and dispersing all kinds of beasts in it, and the movement of the winds, and the obedient clouds between heaven and earth – certainly in all these are signs for the intelligent.

.. Surely in the creation of the heavens and the earth and the alternation of night and day and the ship that runs in the sea with profit to men, and the water God sends down from heaven therewith reviving the earth after it is dead and His scattering abroad in it all manner of crawling thing, and the turning about of the winds and the clouds compelled between heaven and earth -- surely there are signs for a people having understanding.

Verily, in the creation of the heavens and of the earth, and the succession of night and day: and in the ships that speed through the sea with what is useful to man: and in the waters which God sends down from the sky, giving life thereby to the earth after it had, been lifeless, and causing all manner of living creatures to multiply thereon: and in the change of the winds, and the clouds that run their appointed courses between sky and earth: [in all this] there are messages indeed for people who use their reason.

Verily in the creation of the heavens and the earth, and the alternation of night and day, and the ships that course upon the sea laden with that which profiteth mankind, and that which Allah sendeth down of water from the heaven and quickenoth the earth thereby after the death thereof; and scattereth therein of all kinds of moving creatures, and in the veering of the winds and the cloud subjected for service betwixt heaven and earth. are signs unto a people who understand.

Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayat (proofs, evidences, signs, etc.) for people of understanding.

In the creation of the heavens and the earth; in the alternation of night and day; in the ships that sail the oceans for the benefit of mankind; in the water that God sends down from the sky, and revives the earth with it after it had died, and scatters in it all kinds of creatures; in the changing of the winds, and the clouds disposed between the sky and the earth; are signs for people who understand.

(If they want a sign for the perception of this Reality) surety there are countless signs for those who use their common sense; they can see alternation of the night and day, in the ships that sail the ocean laden with cargoes beneficial to mankind, and in the rain-water which Allah sends down from the sky and thereby gives life to the earth after its death and spreads over it all kinds of animate creatures, in the blowing of the winds and in the clouds which obediently wait for orders between the sky and the earth.

Verily, in the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayat (proofs, evidences, signs, etc.) for people of understanding.

Lo! In the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's Sovereignty) for people who have sense.

Indeed in the creation of the heavens and the earth, and the alternation of night and day, and the ships that sail at sea with profit to men, and the water that Allah sends down from the sky—with which He revives the earth after its death, and scatters therein every kind of animal—and the changing of the winds, and the clouds disposed between the sky and the earth, there are surely signs for a people who exercise their reason.

In the creation of the heavens and the earth; in the alternation of night and day; in the ships that sail upon the sea with what is beneficial to the people; in the water which Allah sends down from the sky and with which He revives the earth after its death, and He spread in it from each moving (creation); in the movement of the winds, and in the clouds that are compelled between heaven and earth surely, these are signs for people who understand.

Indeed, in the creation of the heavens and earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason.

The creation of the heavens and the earth, the alternation of nights and days, the ships that sail in the sea for the benefit of the people, the water that God sends from the sky to revive the dead earth where He has scattered all kinds of animals, the winds of all directions, and the clouds rendered for service between the sky and the earth are all evidence (of His existence) for those who use their reason.

Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the heaven and the earth, there are signs for a people who understand.

Inna fee khalqi a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i wa<b>i</b>khtil<u>a</u>fi allayli wa<b>al</b>nnah<u>a</u>ri wa<b>a</b>lfulki allatee tajree fee alba<u>h</u>ri bim<u>a</u> yanfaAAu a<b>l</b>nn<u>a</u>sa wam<u>a</u> anzala All<u>a</u>hu mina a<b>l</b>ssam<u>a</u>i min m<u>a</u>in faa<u>h</u>y<u>a</u> bihi alar<u>d</u>a baAAda mawtih<u>a</u> wabaththa feeh<u>a</u> min kulli d<u>a</u>bbatin wata<u>s</u>reefi a<b>l</b>rriy<u>ah</u>i wa<b>al</b>ssa<u>ha</u>bi almusakhkhari bayna a<b>l</b>ssam<u>a</u>i wa<b>a</b>lar<u>d</u>i la<u>a</u>y<u>a</u>tin liqawmin yaAAqiloon<b>a</b>

In the creation of the heavens and the earth; in the alternation of night and day; in the ships that sail the ocean bearing cargoes beneficial to man; in the water which God sends down from the sky and with which He revives the earth after its death, scattering over it all kinds of animals; in the courses of the winds, and in the clouds pressed into service between earth and sky, there are indeed signs for people who use their reason.

Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise.

And yet there are men who take others as compeers of God, and bestow on them love due to God; but the love of the faithful for God is more intense. If only the wicked could see now the agony that they will behold (on the Day of Resurrection), they will know that to God belongs the power entirely'. And the punishment of God is severe.

And some people create for themselves Gods (objects of worship) other than Allah, with devotion (love) equal to the devotion of Allah; and the believers do not love anybody with love equal to the love of Allah; and what will be their state, when the punishment will be before the eyes of the unjust (disbelievers)? For all power belongs wholly to Allah, and because Allah’s punishment is very severe.

Yet there be men who take to themselves compeers apart from God, loving them as God is loved; but those that believe love God more ardently. O if the evildoers might see, when they see the chastisement, that the power altogether belongs to God, and that God is terrible in chastisement,

And yet there are people who choose to believe in beings that allegedly rival God, loving them as [only] God should be loved: whereas those who have attained to faith love God more than all else. If they who are bent on evildoing could but see - as see they will when they are made to suffer [on Resurrection Day] -that all might belongs to God alone, and that God is severe in [meting out] punishment!

And of mankind are some that set up compeers; unto Allah they love them as with the love due to Allah. And those who believe are strongest in love of Allah. Would that those who do wrong saw, when they saw the torment, that verily power belonged wholly unto Allah, and that Allah was severe in requital -

And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allah and that Allah is Severe in punishment.

Yet among the people are those who take other than God as equals to Him. They love them as the love of God. But those who believe have greater love for God. If only the wrongdoers would realize, when they see the torment; that all power is God’s, and that God is severe in punishment.

(In spite of such clear signs of the Oneness of Allah), there are people who set up equals and rivals with Allah and adore them with the adoration due to Allah. whereas the Believers adore Allah most ardently. Would that these transgressors could realize now what they will realize, when they will see the chastisement before them that power and authority wholly belong to Allah and that Allah is severe in punishment!

And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allah and that Allah is severe in punishment.

Yet of mankind are some who take unto themselves (objects of worship which they set as) rivals to Allah, loving them with a love like (that which is the due) of Allah (only) - those who believe are stauncher in their love for Allah - Oh, that those who do evil had but known, (on the day) when they behold the doom, that power belongeth wholly to Allah, and that Allah is severe in punishment!

Among the people are those who set up compeers besides Allah, loving them as if loving Allah—but the faithful have a more ardent love for Allah—though the wrongdoers will see, when they sight the punishment, that power, altogether, belongs to Allah, and that Allah is severe in punishment.

And among the people are those who take to themselves rivals, other than Allah, loving them as Allah is loved. But those who believe are more loving to Allah. When the harmdoers see when they see the punishment because the power altogether belongs to Allah, and that Allah is firm in punishment,

And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah. But those who believe are stronger in love for Allah. And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allah and that Allah is severe in punishment.

Some people consider certain things equal to God and love them just as one should love God. However, the strongest of the believers' love is their love of God. Had the unjust been able to reflect about their condition, when facing the torment, they would have had no doubt that to God belongs All-power and that He is stern in His retribution.

And there are some among men who take for themselves objects of worship besides Allah, whom they love as they love Allah, and those who believe are stronger in love for Allah and O, that those who are unjust had seen, when they see the chastisement, that the power is wholly Allah's and that Allah is severe in requiting (evil).

Wamina a<b>l</b>nn<u>a</u>si man yattakhi<u>th</u>u min dooni All<u>a</u>hi and<u>a</u>dan yu<u>h</u>ibboonahum ka<u>h</u>ubbi All<u>a</u>hi wa<b>a</b>lla<u>th</u>eena <u>a</u>manoo ashaddu <u>h</u>ubban lill<u>a</u>hi walaw yar<u>a</u> alla<u>th</u>eena <i><u>th</u></i>alamoo i<u>th</u> yarawna alAAa<u>tha</u>ba anna alquwwata lill<u>a</u>hi jameeAAan waanna All<u>a</u>ha shadeedu alAAa<u>tha</u>b<b>i</b>

Yet there are some who set up equals with God and adore them with the adoration due to God, but those who believe love God most. If only the wrongdoers could see, as they will see when they face the punishment, that all power belongs to God, and that God is severe in punishment.

Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah. But those of Faith are overflowing in their love for Allah. If only the unrighteous could see, behold, they would see the penalty: that to Allah belongs all power, and Allah will strongly enforce the penalty.

When those who were followed will disclaim those who followed them, and see the torment all ties between them shall be severed,

(The day) when the leaders will be disgusted with their followers – and they shall see their punishment, and all their links will be cut off.

when those that were followed disown their followers, and they see the chastisement, and their cords are cut asunder,

[On that Day] it will come to pass that those who had been [falsely] adored shall disown their followers, and the latter shall see the suffering [that awaits them], with all their hopes cut to pieces!

When those who were followed shall quit themselves of those who followed, and they all shall behold the torment, and sundered between them shall be the Cords.

When those who were followed, disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them.

Those who were followed will then disown those who followed them, and they will see the retribution, and ties between them will be severed.

When He will inflict punishment, those very leaders and guides whom they followed in the world will disown them. But punishment they shall get and all their bonds shall be cut off.

When those who were followed disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them.

(On the day) when those who were followed disown those who followed (them), and they behold the doom, and all their aims collapse with them.

When those who were followed will disown the followers, and they will sight the punishment while all their means of recourse will be cut off,

when those who were followed disown those who followed, and they see the punishment and relationships are broken off,

[And they should consider that] when those who have been followed disassociate themselves from those who followed [them], and they [all] see the punishment, and cut off from them are the ties [of relationship],

When the leaders see the torment and lose all their resources, they will denounce their followers.

When those who were followed shall renounce those who followed (them), and they see the chastisement and their ties are cut asunder.

I<u>th</u> tabarraa alla<u>th</u>eena ittubiAAoo mina alla<u>th</u>eena ittabaAAoo waraawoo alAAa<u>tha</u>ba wataqa<u>tt</u>aAAat bihimu alasb<u>a</u>b<b>u</b>

When they face their punishment, those who have been followed will disown their followers, and all their ties shall be cut asunder,

Then would those who are followed clear themselves of those who follow (them): They would see the penalty, and all relations between them would be cut off.

And the followers will say: "Could we live but once again we would leave them as they have abandoned us now." God will show them thus their deeds, and fill them with remorse; but never shall they find release from the Fire.

And the followers will say, “If we were to return (to earth), we would break off from them like they have broken off from us”; this is how Allah will show them their deeds as despair for them; and they will never come out from the fire (hell).

and those that followed say, 'O if only we might return again and disown them, as they have disowned us!' Even so God shall show them their works. O bitter regrets for them! Never shall they issue from the Fire.

And then those followers shall say: "Would that we had a second chance [in life], so that we could disown them as they have disowned us!" Thus will God show them their works [in a manner that will cause them] batter regrets; but they will not come out of the fire.

And those who had followed shall say would that for us were a return, then would we quit ourselves of them as they have quitted themselves of us. In this wise Allah will show them their works as vain regrets; and they shall not be coming forth from the Fire.

And those who followed will say: "If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us." Thus Allah will show them their deeds as regrets for them. And they will never get out of the Fire.

Those who followed will say, “If only we can have another chance, we will disown them, as they disowned us.” Thus God will show them their deeds, as regrets to them, and they will not come out of the Fire.

Then those who followed them will say, "Would that we were given another chance to return to the world: then we will disown them just as they have disowned us today." Thus will Allah bring before them the deeds they did in the world in such a manner as to make them wring their hands in regret but they shall be unable to come out of the Fire.

And those who followed will say: "If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us. " Thus Allah will show them their deeds as regrets for them. And they will never get out of the Fire.

And those who were but followers will say: If a return were possible for us, we would disown them even as they have disowned us. Thus will Allah show them their own deeds as anguish for them, and they will not emerge from the Fire.

and when the followers will say, ‘Had there been another turn for us, we would disown them as they disown us [now]!’ Thus shall Allah show them their deeds as regrets for themselves, and they shall not leave the Fire.

those who followed them will say: 'If only that we might return once, and disown them as they have disowned us' As such Allah will show them their own works to be regrets for them, and they shall never emerge from the Fire.

Those who followed will say, "If only we had another turn [at worldly life] so we could disassociate ourselves from them as they have disassociated themselves from us." Thus will Allah show them their deeds as regrets upon them. And they are never to emerge from the Fire.

The followers will say, "Had we had the chance we also would have denounced our leaders." That is how God will show them their regrettable deeds. They will not be able to escape from hell fire.

And those who followed shall say: Had there been for us a return, then we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them, and they shall not come forth from the fire.

Waq<u>a</u>la alla<u>th</u>eena ittabaAAoo law anna lan<u>a</u> karratan fanatabarraa minhum kam<u>a</u> tabarraoo minn<u>a</u> ka<u>tha</u>lika yureehimu All<u>a</u>hu aAAm<u>a</u>lahum <u>h</u>asar<u>a</u>tin AAalayhim wam<u>a</u> hum bikh<u>a</u>rijeena mina a<b>l</b>nn<u>a</u>r<b>i</b>

those who followed will say, "If we could only return to the world, we would disown them as they have disowned us." God will thus show them their actions as a cause of bitter regret and remorse. They shall never emerge from the Fire.

And those who followed would say: "If only We had one more chance, We would clear ourselves of them, as they have cleared themselves of us." Thus will Allah show them (The fruits of) their deeds as (nothing but) regrets. Nor will there be a way for them out of the Fire.

O men, eat only the things of the earth that are lawful and good. Do not walk in the footsteps of Satan, your acknowledged enemy.

O mankind! Eat from what is lawful and clean in the earth; and do not follow the footsteps of the devil; undoubtedly he is your open enemy.

O men, eat of what is in the earth lawful and good; and follow not the steps of Satan; he is a manifest foe to you.

O MANKIND! Partake of what is lawful and good on earth, and follow not Satan's footsteps: for, verily, he is your open foe,

Mankind! eat of whatsoever is, the earth, lawful, and clean and follow not the footsteps of Satan; verily he is an enemy unto you manifest.

O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaitan (Satan). Verily, he is to you an open enemy.

O people! Eat of what is lawful and good on earth, and do not follow the footsteps of Satan. He is to you an open enemy.

O people, eat of what is lawful and clean in the earth and do not follow the ways of Satan, for he is your avowed enemy.

O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaytan (Satan). Verily, he is to you an open enemy.

O mankind! Eat of that which is lawful and wholesome in the earth, and follow not the footsteps of the devil. Lo! he is an open enemy for you.

O mankind! Eat of what is lawful and pure in the earth, and do not follow in Satan’s steps. Indeed, he is your manifest enemy.

People, eat of what is lawful and good on the earth and do not walk in satan's footsteps, because he is for you a clear enemy,

O mankind, eat from whatever is on earth [that is] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.

People, eat of the good and lawful things on earth. Do not follow the footsteps of Satan; he is clearly your enemy.

O men! eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Shaitan; surely he is your open enemy.

Y<u>a</u> ayyuh<u>a</u> a<b>l</b>nn<u>a</u>su kuloo mimm<u>a</u> fee alar<u>d</u>i <u>h</u>al<u>a</u>lan <u>t</u>ayyiban wal<u>a</u> tattabiAAoo khu<u>t</u>uw<u>a</u>ti a<b>l</b>shshay<u>ta</u>ni innahu lakum AAaduwwun mubeen<b>un</b>

O mankind, eat whatever is lawful and wholesome on the earth; and do not follow in the footsteps of Satan; for he is indeed your avowed enemy.

O ye people! Eat of what is on earth, Lawful and good; and do not follow the footsteps of the evil one, for he is to you an avowed enemy.

He will ask you to indulge in evil, indecency, and to speak lies of God you cannot even conceive.

For he will only instruct you towards the evil and the shameful, and that you fabricate matters concerning Allah, what you do not know.

He only commands you to evil and indecency, and that you should speak against God such things as you know not.

and bids you only to do evil, and to commit deeds of abomination, and to attribute unto God something of which you have no knowledge.

He only commandeth you to evil and indecency, and that ye should say against Allah that which ye know not

[Shaitan (Satan)] commands you only what is evil and Fahsha (sinful), and that you should say against Allah what you know not.

He commands you to do evil and vice, and to say about God what you do not know.

He enjoins you to commit vice and indecency and induces you to attribute to Allah's name things you do not know to be from Him.

He (Satan) commands you only what is evil and Fahsha' (sinful), and that you should say about Allah what you know not.

He enjoineth upon you only the evil and the foul, and that ye should tell concerning Allah that which ye know not.

He only prompts you to [commit] evil and indecent acts, and that you attribute to Allah what you do not know.

he orders you to commit evil and indecency and to assert about Allah what you do not know.

He only orders you to evil and immorality and to say about Allah what you do not know.

He tries to make you do evil and shameful things and speak against God without knowledge.

He only enjoins you evil and indecency, and that you may speak against Allah what you do not know.

Innam<u>a</u> yamurukum bi<b>al</b>ssooi wa<b>a</b>lfa<u>h</u>sh<u>a</u>i waan taqooloo AAal<u>a</u> All<u>a</u>hi m<u>a</u> l<u>a</u> taAAlamoon<b>a</b>

He bids you only to do evil and to commit deeds of abomination and to attribute to God something of which you have no knowledge.

For he commands you what is evil and shameful, and that ye should say of Allah that of which ye have no knowledge.

When it is said to them: "Follow what God has revealed," they reply: "No, we shall follow only what our fathers had practiced," -- even though their fathers had no wisdom or guidance!

And when it is said to them, “Follow what Allah has sent down”, they say, “On the contrary, we shall follow what we found our forefathers upon”; What! Even if their forefathers had no intelligence, or guidance?!

And when it is said to them, 'Follow what God has sent down,' they say, 'No; but we will follow such things as we found our fathers doing.' What? And if their fathers had no understanding of anything, and if they were not guided?

But when they are told, "Follow what God has bestowed from on high," some answer, "Nay, we shall follow [only] that which we found our forefathers believing in and doing." Why, even if their forefathers did not use their reason at all, and were devoid of all guidance?

And when it said unto them: follow that which Allah hath sent down, they say: nay, we shall follow that way whereon we found our fathers - even though their fathers understood not aught, nor were they guided aright?

When it is said to them: "Follow what Allah has sent down." They say: "Nay! We shall follow what we found our fathers following." (Would they do that!) Even though their fathers did not understand anything nor were they guided?

And when it is said to them, “Follow what God has revealed,” they say, “We will follow what we found our ancestors following.” Even if their ancestors understood nothing, and were not guided?

When it is said to them, "Follow the Commands that Allah has sent down," they reply, "We will follow only what we found our forefathers practising., Well, will they go on following their forefathers even though they did not use common sense and did not find the right way?

When it is said to them: "Follow what Allah has sent down." They say: "Nay! We shall follow what we found our fathers following." (Would they do that!) even though their fathers did not understand anything nor were they guided

And when it is said unto them: Follow that which Allah hath revealed, they say: We follow that wherein we found our fathers. What! Even though their fathers were wholly unintelligent and had no guidance?

When they are told, ‘Follow what Allah has sent down,’ they say, ‘No, We will follow what we have found our fathers following.’ What, even if their fathers neither exercised their reason nor were guided?!

When it is said to them: 'Follow what Allah has sent down' they reply: 'We will follow that which we found our fathers upon' even though their fathers did not understand anything and they were not guided.

And when it is said to them, "Follow what Allah has revealed," they say, "Rather, we will follow that which we found our fathers doing." Even though their fathers understood nothing, nor were they guided?

When some people are asked to follow the revelations of God, they say, "We would rather follow what our fathers have followed," even though their fathers had no understanding and could not find the true guidance.

And when it is said to them, Follow what Allah has revealed, they say: Nay! we follow what we found our fathers upon. What! and though their fathers had no sense at all, nor did they follow the right way.

Wai<u>tha</u> qeela lahumu ittabiAAoo m<u>a</u> anzala All<u>a</u>hu q<u>a</u>loo bal nattabiAAu m<u>a</u> alfayn<u>a</u> AAalayhi <u>a</u>b<u>a</u>an<u>a</u> awalaw k<u>a</u>na <u>a</u>b<u>a</u>ohum l<u>a</u> yaAAqiloona shayan wal<u>a</u> yahtadoon<b>a</b>

But when they are told, "Follow what God has sent down," they answer, "We will follow the ways of our fathers," even though their fathers did not use their reason, and were devoid of all guidance.

When it is said to them: "Follow what Allah hath revealed:" They say: "Nay! we shall follow the ways of our fathers." What! even though their fathers Were void of wisdom and guidance?

The semblance of the infidels is that of a man who shouts to one that cannot hear more than a call and a cry. They are deaf, dumb and blind, and they fail to understand.

And the example of the disbelievers is similar to one who calls upon one that hears nothing except screaming and yelling; deaf, dumb, blind – so they do not have sense.

The likeness of those who disbelieve is as the likeness of one who shouts to that which hears nothing, save a call and a cry; deaf, dumb, blind -- they do not understand.

And so, the parable of those who re bent on denying the truth is that of the beast which hears the shepherd's cry, and hears in it nothing but the sound of a voice and a call. Deaf are they, and dumb, and blind: for they do not use their reason.

And the likeness of those who disbelieve is as the likeness of one who shouteth unto that which heareth naught except a call and a cry; deaf, dumb; blind, wherefore they understand not.

And the example of those who disbelieve, is as that of him who shouts to the (flock of sheep) that hears nothing but calls and cries. (They are) deaf, dumb and blind. So they do not understand.

The parable of those who disbelieve is that of someone who calls upon someone who hears nothing except screaming and yelling. Deaf, dumb, and blind—they do not understand.

The mental condition of those who rejected the way of Allah may be likened to that of the cattle whom the shepherd calls but they hear nothing except the sound of shouts and cries. They are deaf, they are dumb, they are blind; therefore they do not understand anything.

And the example of those who disbelieve is as that of him who shouts to those (flock of sheep) that hear nothing but calls and cries. (They are) deaf, dumb and blind. So they do not understand.

The likeness of those who disbelieve (in relation to the messenger) is as the likeness of one who calleth unto that which heareth naught except a shout and cry. Deaf, dumb, blind, therefore they have no sense.

The parable of the faithless is that of someone who shouts after that which does not hear [anything] except a call and cry: deaf, dumb, and blind, they do not exercise their reason.

The likeness of those who disbelieve is as the likeness of he who calls to that which does not hear, except a shout and a voice. Deaf, dumb, and blind, they do not understand.

The example of those who disbelieve is like that of one who shouts at what hears nothing but calls and cries cattle or sheep - deaf, dumb and blind, so they do not understand.

Preaching to unbelievers is like talking to someone who cannot hear anything except yells and shouts. They are deaf, dumb, and blind; they have no understanding.

And the parable of those who disbelieve is as the parable of one who calls out to that which hears no more than a call and a cry; deaf, dumb (and) blind, so they do not understand.

Wamathalu alla<u>th</u>eena kafaroo kamathali alla<u>th</u>ee yanAAiqu bim<u>a</u> l<u>a</u> yasmaAAu ill<u>a</u> duAA<u>a</u>an wanid<u>a</u>an <u>s</u>ummun bukmun AAumyun fahum l<u>a</u> yaAAqiloon<b>a</b>

Those who deny the truth are like animals which hear nothing in your call but the sound of a voice, without understanding its meaning. They are deaf, dumb and blind. They understand nothing.

The parable of those who reject Faith is as if one were to shout Like a goat-herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind, they are void of wisdom.

O believers, eat what is good of the food We have given you, and be grateful to God, if indeed you are obedient to Him.

O People who Believe! Eat of the good things We have provided you, and be grateful to Allah if it is only Him you worship.

O believers, eat of the good things wherewith We have provided you, and give thanks to God, if it be Him that you serve.

O you who have attained to faith! Partake of the good things which We have provided for you as sustenance, and render thanks unto God, if it is [truly] Him that you worship.

O O Ye who believe! eat of the clean things wherewith We have provided you, and return thanks unto Allah, if Him indeed ye are wont to worship.

O you who believe (in the Oneness of Allah - Islamic Monotheism)! Eat of the lawful things that We have provided you with, and be grateful to Allah, if it is indeed He Whom you worship.

O you who believe! Eat of the good things We have provided for you, and give thanks to God, if it is Him that you serve.

O Believers, if you are true worshippers of Allah alone, eat without hesitation of the good and clean things wherewith We have provided you and be grateful to Allah.

O you who believe (in the Oneness of Allah ـ Islamic Monotheism)! Eat of the lawful things that We have provided you with, and be grateful to Allah, if it is indeed He Whom you worship.

O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah if it is (indeed) He Whom ye worship.

O you who have faith! Eat of the good things We have provided you, and thank Allah, if it is Him that you worship.

Believers, eat of the good with which We have provided you and give thanks to Allah, if you really worship Him.

O you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship.

Believers, eat from the good things that We have given you and give thanks to God if you worship only Him.

O you who believe! eat of the good things that We have provided you with, and give thanks to Allah if Him it is that you serve.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo kuloo min <u>t</u>ayyib<u>a</u>ti m<u>a</u> razaqn<u>a</u>kum wa<b>o</b>shkuroo lill<u>a</u>hi in kuntum iyy<u>a</u>hu taAAbudoon<b>a</b>

Believers, eat the wholesome things which We have provided for you and give thanks to God, if it is Him you worship.

O ye who believe! Eat of the good things that We have provided for you, and be grateful to Allah, if it is Him ye worship.

Forbidden to you are carrion and blood, and the flesh of the swine, and that which has been consecrated (or killed) in the name of any other than God. If one is obliged by necessity to eat it without intending to transgress, or reverting to it, he is not guilty of sin; for God is forgiving and kind.

He has forbidden for you only the carrion, and blood, and flesh of swine, and the animal that has been slaughtered while proclaiming the name of anyone other than Allah; so there is no sin on him who is compelled and does not eat out of desire, nor eats more than what is necessary; indeed Allah is Oft Forgiving, Most Merciful.

These things only has He forbidden you: carrion, blood, the flesh of swine, what has been hollowed to other than God. Yet who so is constrained, not desiring nor transgressing, no sin shall be on him; God is All-forgiving, All-compassionate.

He has forbidden to you only carrion, and blood, and the flesh of swine, and that over which any name other than God's has been invoked; but if one is driven by necessity - neither coveting it nor exceeding his immediate need -no sin shall be upon him: for, behold, God is much-forgiving, a dispenser of grace.

He hath only forbidden unto you the carcass and blood and the flesh of swine, and that over which is invoked the name of other than Allah. But whosoever is driven by necessity, neither alusting nor transgressing, for him is no sin; verily Allah is Forgiving, Merciful.

He has forbidden you only the Maytatah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a scrifice for others than Allah (or has been slaughtered for idols, etc., on which Allah's Name has not been mentioned while slaughtering). But if one is forced by necessity without wilful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allah is Oft-Forgiving, Most Merciful.

He has forbidden you carrion, and blood, and the flesh of swine, and what was dedicated to other than God. But if anyone is compelled, without desiring or exceeding, he commits no sin. God is Forgiving and Merciful.

Allah has only forbidden you to eat what dies of itself, and blood and swine flesh and what has been consecrated to any other name than of Allah. But one will incur no sin if, forced by absolute necessity, he eats of any of these forbidden things, provided he has no intention of transgressing the law and does not take more than what is absolutely indispensable: for Allah is very Forgiving and very Merciful.

He has forbidden you only the Maitah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for other than Allah. But if one is forced by necessity without willful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allah is Oft-Forgiving, Most Merciful.

He hath forbidden you only carrion, and blood, and swineflesh, and that which hath been immolated to (the name of) any other than Allah. But he who is driven by necessity, neither craving nor transgressing, it is no sin for him. Lo! Allah is Forgiving, Merciful.

He has forbidden you only carrion, blood, the flesh of the swine, and that which has been offered to other than Allah. But should someone be compelled, without being rebellious or transgressive, there shall be no sin upon him. Indeed Allah is all-forgiving, all-merciful.

He has forbidden you the dead, blood, and the flesh of swine, also that which is invoked to other than Allah. But whoever is constrained (to eat) any of these, not intending to sin or transgress, incurs no guilt. Allah is Forgiving and the Most Merciful.

He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful.

God has forbidden you to eat that which has not been properly slaughtered, blood, pork, and the flesh of any animal which has not been consecrated with a mention of the Name of God. However, in an emergency, without the intention of transgression or repeating transgression, one will not be considered to have committed a sin. God is All-forgiving and All-merciful.

He has only forbidden you what dies of itself, and blood, and flesh of swine, and that over which any other (name) than (that of) Allah has been invoked; but whoever is driven to necessity, not desiring, nor exceeding the limit, no sin shall be upon him; surely Allah is Forgiving, Merciful.

Innam<u>a</u> <u>h</u>arrama AAalaykumu almaytata wa<b>al</b>ddama wala<u>h</u>ma alkhinzeeri wam<u>a</u> ohilla bihi lighayri All<u>a</u>hi famani i<u>dt</u>urra ghayra b<u>a</u>ghin wal<u>a</u> AA<u>a</u>din fal<u>a</u> ithma AAalayhi inna All<u>a</u>ha ghafoorun ra<u>h</u>eem<b>un</b>

He has forbidden you only carrion, blood, and the flesh of swine; also any flesh that is consecrated other than in the name of God. But for one who is driven by necessity, neither craving nor transgressing, it is no sin. For God is forgiving and merciful.

He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name hath been invoked besides that of Allah. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits,- then is he guiltless. For Allah is Oft-forgiving Most Merciful.

Those who conceal any part of the Scriptures that God has revealed, and thus make a little profit thereby, take nothing but fire as food; and God will not turn to them on the Day of Resurrection, nor nourish them for growth; and their doom will be painful.

Those who hide the Book sent down by Allah and exchange it for an abject price – they only fill their bellies with fire and Allah will not speak to them on the Day of Resurrection nor will He purify them; and for them is a painful punishment.

Those who conceal what of the Book God has sent down on them, and sell it for a little price - they shall eat naught but the Fire in their bellies; God shall not speak to them on the Day of Resurrection neither purify them; there awaits them a painful chastisement.

VERILY, as for those who suppress aught of the revelation which God has bestowed from on high, and barter it away for a trifling gain - they but fill their bellies with fire. And God will not speak unto them on the Day of Resurrection, nor will He cleanse them [of their sins]; and grievous suffering awaits them.

Verily those who hide that which Allah hath sent down in the Book and Purchase therewith a small gain, these are they who eat in their bellies naught but Fire. Allah will not speak unto them on the Day of Resurrection, nor purify them; and unto them shall be a torment afflictive.

Verily, those who conceal what Allah has sent down of the Book, and purchase a small gain therewith (of worldly things), they eat into their bellies nothing but fire. Allah will not speak to them on the Day of Resurrection, nor purify them, and theirs will be a painful torment.

Those who conceal what God revealed in the Book, and exchange it for a small price—those swallow nothing but fire into their bellies. And God will not speak to them on the Day of Resurrection, nor will He purify them, and they will have a painful punishment.

Indeed those, who conceal the Commands that Allah has sent down in His Book and barter them away for paltry worldly gains, fill their bellies with fire. Allah will not speak to them on the Day of Resurrection, nor will He regard them as pure; "a there is a painful torment for them.

Verily, those who conceal what Allah has sent down of the Book, and purchase a small gain therewith (of worldly things), they eat into their bellies nothing but fire. Allah will not speak to them on the Day of Resurrection, nor purify them, and theirs will be a painful torment.

Lo! those who hide aught of the Scripture which Allah hath revealed and purchase a small gain therewith, they eat into their bellies nothing else than fire. Allah will not speak to them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom.

Indeed those who conceal what Allah has sent down of the Book and sell it for a paltry gain—they do not take in, into their bellies, [anything] except fire, and Allah shall not speak to them on the Day of Resurrection, nor shall He purify them, and there is a painful punishment for them.

Those who conceal what Allah has sent down of the Book and sell it for a small price shall swallow nothing but fire into their bellies. On the Day of Resurrection, Allah will neither speak to them nor purify them. Theirs shall be a painful punishment.

Indeed, they who conceal what Allah has sent down of the Book and exchange it for a small price - those consume not into their bellies except the Fire. And Allah will not speak to them on the Day of Resurrection, nor will He purify them. And they will have a painful punishment.

Those who receive some small gain by hiding the Books which God has revealed, have, in fact, filled up their stomachs with fire. God will not speak with them on the Day of Judgment, nor will He purify them; instead, they will face a painful torment.

Surely those who conceal any part of the Book that Allah has revealed and take for it a small price, they eat nothing but fire into their bellies, and Allah will not speak to them on the day of resurrection, nor will He purify them, and they shall have a painful chastisement.

Inna alla<u>th</u>eena yaktumoona m<u>a</u> anzala All<u>a</u>hu mina alkit<u>a</u>bi wayashtaroona bihi thamanan qaleelan ol<u>a</u>ika m<u>a</u> yakuloona fee bu<u>t</u>oonihim ill<u>a</u> a<b>l</b>nn<u>a</u>ra wal<u>a</u> yukallimuhumu All<u>a</u>hu yawma alqiy<u>a</u>mati wal<u>a</u> yuzakkeehim walahum AAa<u>tha</u>bun aleem<b>un</b>

Those who conceal any part of the Scriptures which God has revealed in order to gain some paltry end, simply fill their bellies with Fire. On the Day of Resurrection, God will neither speak to them nor purify them. They will have a painful punishment.

Those who conceal Allah's revelations in the Book, and purchase for them a miserable profit,- they swallow into themselves naught but Fire; Allah will not address them on the Day of Resurrection. Nor purify them: Grievous will be their penalty.

They are those who bartered away good guidance for error, and pardon for punishment: How great is their striving for the Fire

They are the people who purchased error in exchange of guidance, and torment in exchange of pardon; so how much can they bear the fire?

Those are they that have bought error at the price of guidance, and chastisement at the price of pardon; how patiently they shall endure the Fire!

It is they who take error in exchange for guidance, and suffering in exchange for forgiveness: yet how little do they seem to fear the fire!

These are they who have purchased error for guidance, and torment for forgiveness, How enduring must they be of the Fire!

Those are they who have purchased error at the price of Guidance, and torment at the price of Forgiveness. So how bold they are (for evil deeds which will push them) to the Fire.

It is they who exchange guidance for error, and forgiveness for punishment. But why do they insist on the Fire?

They are the people who have bartered away Guidance for error and Allah's pardon for His punishment. How audacious they are: they are ready even to endure the fire of Hell.

Those are they who have purchased error at the price of guidance, and torment at the price of forgiveness. So how bold they are (for evil deeds which will push them) to the Fire.

Those are they who purchase error at the price of guidance, and torment at the price of pardon. How constant are they in their strife to reach the Fire!

They are the ones who bought error for guidance, and punishment for pardon: how patient of them to face the Fire!

Such are those who buy error for guidance, and punishment for pardon. How patiently they will be in the Fire.

Those are the ones who have exchanged guidance for error and forgiveness for punishment. How patient they are in pursuit of the Fire!

They have exchanged guidance for error and forgiveness for torment. What makes them seek the fire so earnestly (for they are doomed to be punished)?

These are they who buy error for the right direction and chastisement for forgiveness; how bold they are to encounter fire.

Ol<u>a</u>ika alla<u>th</u>eena ishtarawoo a<b>l</b><u>dd</u>al<u>a</u>lata bi<b>a</b>lhud<u>a</u> wa<b>a</b>lAAa<u>tha</u>ba bi<b>a</b>lmaghfirati fam<u>a</u> a<u>s</u>barahum AAal<u>a</u> a<b>l</b>nn<u>a</u>r<b>i</b>

Those are the ones who have taken error in exchange for guidance and punishment for forgiveness. How little do they seem to fear the Fire!

They are the ones who buy Error in place of Guidance and Torment in place of Forgiveness. Ah! what boldness (They show) for the Fire!

That is because God has revealed the Book containing the truth; but those who are at variance about it have gone astray in their contrariness.

This is because Allah has sent down the Book with the truth; and indeed those who caused disagreement in the Book are, surely, disputants in the extreme.

That, because God has sent down the Book with the truth; and those that are at variance regarding the Book are in wide schism.

Thus it is: since it is God who bestows the divine writ from on high, setting forth the truth, all those who set their own views against the divine writ are, verily, most deeply in the wrong.

This shall be because Allah hath verily sent down the Book with truth: and verily those who differ respecting the Book. are surely in cleavage wide.

That is because Allah has sent down the Book (the Quran) in truth. And verily, those who disputed as regards the Book are far away in opposition.

That is because God has revealed the Book in truth; and those who differ about the Book are in deep discord.

This was inspite of the fact that Allah had sent down the Book with the Truth but the people who sought differences in the Book swerved far away from the Truth in their disputes.

That is because Allah has sent down the Book (the Qur'an) in truth. And verily, those who disputed as regards the Book are far away in opposition.

That is because Allah hath revealed the Scripture with the truth. Lo! those who find (a cause of) disagreement in the Scripture are in open schism.

That is so because Allah has sent down the Book with the truth, and those who differ about the Book are surely in extreme defiance.

That is because Allah has sent down the Book with the truth; those who disagree about it are in extreme dissension.

That is [deserved by them] because Allah has sent down the Book in truth. And indeed, those who differ over the Book are in extreme dissension.

God has revealed the Book in all Truth and those who dispute it are filled with malice which has taken them far away from the truth.

This is because Allah has revealed the Book with the truth; and surely those who go against the Book are in a great opposition.

<u>Tha</u>lika bianna All<u>a</u>ha nazzala alkit<u>a</u>ba bi<b>a</b>l<u>h</u>aqqi wainna alla<u>th</u>eena ikhtalafoo fee alkit<u>a</u>bi lafee shiq<u>a</u>qin baAAeed<b>in</b>

That is because God has sent down the Book with the truth. And those who pursue differences in the Scriptures go much too far in dissension.

(Their doom is) because Allah sent down the Book in truth but those who seek causes of dispute in the Book are in a schism Far (from the purpose).

Piety does not lie in turning your face to East or West: Piety lies in believing in God, the Last Day and the angels, the Scriptures and the prophets, and disbursing your wealth out of love for God among your kin and the orphans, the wayfarers and mendicants, freeing the slaves, observing your devotional obligations, and in paying the zakat and fulfilling a pledge you have given, and being patient in hardship, adversity, and times of peril. These are the men who affirm the truth, and they are those who follow the straight path.

Basic virtue is not just to turn faces to the East and the West, but true righteousness is that one must believe in Allah and the Last Day and the angels and the Book and the Prophets; and out of love for Allah, to give treasured wealth to relatives and to the orphans and the needy and the traveller, and to those who ask, and to set slaves free; and to keep the prayer established and to pay the charity; and those who fulfil their obligations when they make an agreement; and the patient during times of calamity, in hardships and during holy war; it is they who have proved true to their word; it is they who are the pious.

It is not piety, that you turn your faces to the East and to the West. True piety is this: to believe in God, and the Last Day, the angels, the Book, and the Prophets, to give of one's substance, however cherished, to kinsmen, and orphans, the needy, the traveller, beggars, and to ransom the slave, to perform the prayer, to pay the alms. And they who fulfil their covenant when they have engaged in a covenant, and endure with fortitude misfortune, hardship and peril, these are they who are true in their faith, these are the truly godfearing.

True piety does not consist in turning your faces towards the east or the west - but truly pious is he who believes in God, and the Last Day; and the angels, and revelation, and the prophets; and spends his substance - however much he himself may cherish - it - upon his near of kin, and the orphans, and the needy, and the wayfarer, and the beggars, and for the freeing of human beings from bondage; and is constant in prayer, and renders the purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God.

Virtue is not in this that ye turn your faces toward the east and west, but virtue is of him who believeth in Allah and the Last Day and the angels and the Book and the prophets: and giveth of his substance, for love of Him unto kindred and orphans and the needy and the wayfarer and the beggars and for redeeming necks, and establisheth prayer and giveth the poor-rate and is of the performers of their covenant when they have covenanted; and is of the patient in adversity and affliction and in time or violence these are they who are proven true, and these they are God-fearing.

It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allah, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salat (Iqamat-as-Salat), and gives the Zakat, and who fulfill their covenant when they make it, and who are As-Sabirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun (pious - see V. 2:2).

Righteousness does not consist of turning your faces towards the East and the West. But righteous is he who believes in God, and the Last Day, and the angels, and the Scripture, and the prophets. Who gives money, though dear, to near relatives, and orphans, and the needy, and the homeless, and the beggars, and for the freeing of slaves; those who perform the prayers, and pay the obligatory charity, and fulfill their promise when they promise, and patiently persevere in the face of persecution, hardship, and in the time of conflict. These are the sincere; these are the pious.

It is no virtue. That you turn your faces towards the east or the west, but virtue is that one should sincerely believe in Allah and the Last Day and the Angels and the Book and the Prophets and, out of His love, spend of one's choice wealth for relatives and orphans, for the needy and the wayfarer, for beggars and for the ransom of slaves, and establish the Salat and pay the Zakat. And the virtuous are those who keep their pledges when they make them and show fortitude in hardships and adversity and in the struggle between the Truth and falsehood; such are the truthful people and such are the pious.

It is not Birr that you turn your faces towards east and (or) west; but Birr is the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set servants free, performs As-Salah (Iqamat-As-Salah), and gives the Zakah, and who fulfill their covenant when they make it, and who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun (the pious).

It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the prophets; and giveth wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor-due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the Allah-fearing.

Piety is not to turn your faces to the east or the west; rather, piety is [personified by] those who have faith in Allah and the Last Day, the angels, the Book, and the prophets, and who give their wealth, for the love of Him, to relatives, orphans, the needy, the traveller and the beggar, and for [the freeing of] the slaves, and maintain the prayer and give the zakat, and those who fulfill their covenants, when they pledge themselves, and those who are patient in stress and distress, and in the heat of battle. They are the ones who are true [to their covenant], and it is they who are the Godwary.

Righteousness is not whether you face towards the east or the west. But righteousness is to believe in Allah and the Last Day, in the angels and the Book, and the Prophets, and to give wealth however cherished, to kinsmen, to the orphans, to the needy, to the destitute traveler, and to the beggars, and to ransom the slave; who establish their prayers and pay the obligatory charity; who are true to their promise when they have promised. Who are patient in misfortune and hardship and during the time of courage. Such are the truthful; such are the cautious.

Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.

Righteousness is not determined by facing East or West during prayer. Righteousness consists of the belief in God, the Day of Judgment, the angels, the Books of God, His Prophets; to give money for the love of God to relatives, orphans, the destitute, and those who are on a journey and in urgent need of money, beggars; to set free slaves and to be steadfast in prayer, to pay the religious tax (zakat) to fulfill one's promises, and to exercise patience in poverty, in distress, and in times of war. Such people who do these are truly righteous and pious.

It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts-- these are they who are true (to themselves) and these are they who guard (against evil).

Laysa albirra an tuwalloo wujoohakum qibala almashriqi wa<b>a</b>lmaghribi wal<u>a</u>kinna albirra man <u>a</u>mana bi<b>A</b>ll<u>a</u>hi wa<b>a</b>lyawmi al<u>a</u>khiri wa<b>a</b>lmal<u>a</u>ikati wa<b>a</b>lkit<u>a</u>bi wa<b>al</b>nnabiyyeena wa<u>a</u>t<u>a</u> alm<u>a</u>la AAal<u>a</u> <u>h</u>ubbihi <u>th</u>awee alqurb<u>a</u> wa<b>a</b>lyat<u>a</u>m<u>a</u> wa<b>a</b>lmas<u>a</u>keena wa<b>i</b>bna alssabeeli wa<b>al</b>ss<u>a</u>ileena wafee a<b>l</b>rriq<u>a</u>bi waaq<u>a</u>ma a<b>l</b><u>ss</u>al<u>a</u>ta wa<u>a</u>t<u>a</u> a<b>l</b>zzak<u>a</u>ta wa<b>a</b>lmoofoona biAAahdihim i<u>tha</u> AA<u>a</u>hadoo wa<b>al</b><u>ssa</u>bireena fee albas<u>a</u>i wa<b>al</b><u>dd</u>arr<u>a</u>i wa<u>h</u>eena albasi ol<u>a</u>ika alla<u>th</u>eena <u>s</u>adaqoo waol<u>a</u>ika humu almuttaqoon<b>a</b>

Virtue does not consist in whether you face towards the East or the West; virtue means believing in God, the Last Day, the angels, the Book and the prophets; the virtuous are those who, despite their love for it, give away their wealth to their relatives and to orphans and the very poor, and to travellers and those who ask [for charity], and to set slaves free, and who attend to their prayers and pay the alms, and who keep their pledges when they make them, and show patience in hardship and adversity, and in times of distress. Such are the true believers; and such are the God-fearing.

It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing.

O believers, ordained for you is retribution for the murdered, (whether) a free man (is guilty) of (the murder of) a free man, or a slave of a slave, or a woman of a woman. But he who is pardoned some of it by his brother should be dealt with equity, and recompense (for blood) paid with a grace. This is a concession from your Lord and a kindness. He who transgresses in spite of it shall suffer painful punishment.

O People who Believe! Retribution is made obligatory for you in the matter of those killed unjustly; a freeman for a freeman, and a slave for a slave, and a female for a female; and for him who is partly forgiven by his brother, seek compensation with courtesy and make payment in proper manner; this is a relief and a mercy upon you, from your Lord; so after this, a painful punishment is for whoever exceeds the limits.

O believers, prescribed for you is retaliation, touching the slain; freeman for freeman, slave for slave, female for female. But if aught is pardoned a man by his brother, let the pursuing be honourable, and let the payment be with kindliness. That is a lightening granted you by your Lord, and a mercy; and for him who commits aggression after that -- for him there awaits a painful chastisement.

O YOU who have attained to faith! Just retribution is ordained for you in cases of killing: the free for the free, and the slave for the slave, and the woman for the woman. And if something [of his guilt] is remitted to a guilty person by his brother, this [remission] shall be adhered to with fairness, and restitution to his fellow-man shall be made in a goodly manner. This is an alleviation from your Sustainer, and an act of His grace. And for him who, none the less, wilfully transgresses the bounds of what is right, there is grievous suffering in store:

O O Ye who believe! prescribed unto you is retaliation for the slain; the free for the free, and a bondsman for a bondsman, and a woman for a woman; yet unto whomsoever is pardoned aught by his brother, then a serving with lenity and payments with kindness. That is an alleviation from your Lord and a mercy so whosoever shall transgress thereafter, for him there shall be a torment afflictive.

O you who believe! Al-Qisas (the Law of Equality in punishment) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives, etc.) of the killed against blood money, then adhering to it with fairness and payment of the blood money, to the heir should be made in fairness. This is an alleviation and a mercy from your Lord. So after this whoever transgresses the limits (i.e. kills the killer after taking the blood money), he shall have a painful torment.

O you who believe! Retaliation for the murdered is ordained upon you: the free for the free, the slave for the slave, the female for the female. But if he is forgiven by his kin, then grant any reasonable demand, and pay with good will. This is a concession from your Lord, and a mercy. But whoever commits aggression after that, a painful torment awaits him.

O Believers, the lawn of retribution has been prescribed for you in cases of murder; if a free man commits a murder, the free man shall he punished for it and a slave for a slave: likewise if a woman is guilty of murder the same shall he accountable for it. But in case the injured brother is willing to show leniency to the murderer, the blood money should he decided in accordance with the common law and the murderer should pay it in a genuine way. This is an allowance and mercy from your Lord. Now there shall be a painful torment for anyone who transgresses the limits after this. O men of understanding.

O you who believe! Al-Qisas (the Law of equality) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives) of the killed (against blood money), then it should be sought in a good manner, and paid to him respectfully. This is an alleviation and a mercy from your Lord. So after this, whoever transgresses the limits (i.e. kills the killer after taking the blood money), he shall have a painful torment.

O ye who believe! Retaliation is prescribed for you in the matter of the murdered; the freeman for the freeman, and the slave for the slave, and the female for the female. And for him who is forgiven somewhat by his (injured) brother, prosecution according to usage and payment unto him in kindness. This is an alleviation and a mercy from your Lord. He who transgresseth after this will have a painful doom.

O you who have faith! Retribution is prescribed for you regarding the slain: freeman for freeman, slave for slave, and female for female. But if one is granted any extenuation by his brother, let the follow up [for the blood-money] be honourable, and let the payment to him be with kindness. That is a remission from your Lord and a mercy; and should anyone transgress after that, there shall be a painful punishment for him.

Believers, retaliation is decreed for you concerning the killed. A free (man) for a free (man), a slave for a slave, and a female for a female. He who is pardoned by his brother, let the ensuing be with kindness, and let the payment be with generosity. This is an alleviation from your Lord and mercy. He who transgresses thereafter shall have a painful punishment.

O you who have believed, prescribed for you is legal retribution for those murdered - the free for the free, the slave for the slave, and the female for the female. But whoever overlooks from his brother anything, then there should be a suitable follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment.

Believers, in case of murder, the death penalty is the sanctioned retaliation: a free man for a free man, a slave for a slave, and a female for a female. However, if the convicted person receives pardon from the aggrieved party, the prescribed rules of compensation must be followed accordingly. This is a merciful alteration from your Lord. Whoever transgresses against it will face a painful punishment.

O you who believe! retaliation is prescribed for you in the matter of the slain, the free for the free, and the slave for the slave, and the female for the female, but if any remission is made to any one by his (aggrieved) brother, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo kutiba AAalaykumu alqi<u>sas</u>u fee alqatl<u>a</u> al<u>h</u>urru bi<b>a</b>l<u>h</u>urri wa<b>a</b>lAAabdu bi<b>a</b>lAAabdi wa<b>a</b>lonth<u>a</u> bi<b>a</b>lonth<u>a</u> faman AAufiya lahu min akheehi shayon fa<b>i</b>ttib<u>a</u>AAun bi<b>a</b>lmaAAroofi waad<u>a</u>on ilayhi bii<u>h</u>s<u>a</u>nin <u>tha</u>lika takhfeefun min rabbikum wara<u>h</u>matun famani iAAtad<u>a</u> baAAda <u>tha</u>lika falahu AAa<u>tha</u>bun aleem<b>un</b>

Believers, retribution is prescribed for you in cases of murder: the free man for the free man, the slave for the slave, the female for the female. If the offender is granted some remission by the heir of the slain person, the agreed penalty should be equitably exacted and should be discharged in a handsome manner. This is an alleviation from your Lord and an act of grace. He who transgresses after this shall have a painful punishment.

O ye who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty.

In retribution there is life (and preservation). O men of sense, you may haply take heed for yourselves.

And there is life for you in retribution, O men of understanding, so that you may avoid.

In retaliation there is life for you, men possessed of minds; haply you will be godfearing.

for, in [the law of] just retribution, O you who are endowed with insight, there is life for you, so that you might remain conscious of God!

And for you in retaliation is life men of insight! that haply ye may fear God.

And there is (a saving of) life for you in Al-Qisas (the Law of Equality in punishment), O men of understanding, that you may become Al-Muttaqun (the pious - see V. 2:2).

There is life for you in retaliation, O people of understanding, so that you may refrain.

There is security of life for you in the law of retribution. It is expected that you will refrain from breaking this law.

And there is (a saving of) life for you in Al-Qisas (the Law of equality in punishment), O men of understanding, that you may acquire Taqwa.

And there is life for you in retaliation, O men of understanding, that ye may ward off (evil).

There is life for you in retribution, O you who possess intellects! Maybe you will be Godwary!

O owners of minds, for you in retaliation is life, in order that you be cautious.

And there is for you in legal retribution [saving of] life, O you [people] of understanding, that you may become righteous.

People of understanding, the law of the death penalty as retaliation grants you life so that perhaps you will have fear of God.

And there is life for you in (the law of) retaliation, O men of understanding, that you may guard yourselves.

Walakum fee alqi<u>sas</u>i <u>h</u>ay<u>a</u>tun y<u>a</u> olee alalb<u>a</u>bi laAAallakum tattaqoon<b>a</b>

In [this law of] retribution there is life for you, O people of understanding, so that perhaps you will be mindful of God.

In the Law of Equality there is (saving of) Life to you, o ye men of understanding; that ye may restrain yourselves.

It is ordained that when any one of you nears death, and he owns goods and chattels, he should bequeath them equitably to his parents and next of kin. This is binding on those who are upright and fear God.

It is ordained for you that when death approaches one of you, and he leaves behind wealth, he must bequeath it to parents and near relatives in accordance with tradition; this is a duty upon the pious.

Prescribed for you, when any of you is visited by death, and he leaves behind some goods, is to make testament in favour of his parents and kinsmen honourably -- an obligation on the godfearing.

IT IS ordained for you, when death approaches any of you and he is leaving behind much wealth, to make bequests in favour of his parents and [other] near of kin in accordance with what is fair: I this is binding on all who are conscious of God.

Prescribed unto you, when death is nigh unto one of you, if he leaveth any property, is the making of a bequest for parents and kindred equitably - a duty on the God-fearing.

It is prescribed for you, when death approaches any of you, if he leaves wealth, that he make a bequest to parents and next of kin, according to reasonable manners. (This is) a duty upon Al-Muttaqun (the pious - see V. 2:2).

It is decreed for you: when death approaches one of you, and he leaves wealth, to make a testament in favor of the parents and the relatives, fairly and correctly—a duty upon the righteous.

It has been prescribed for you that when death approaches one of you and he is leaving some property behind him, he should bequeath it equitably for his parents and relatives: it is an obligation on those who fear AIIah.

It is prescribed for you, when death approaches any of you, if he leaves wealth, that he makes a bequest to parents and next of kin, according to reasonable manners. (This is) a duty upon Al-Muttaqin (the pious).

It is prescribed for you, when death approacheth one of you, if he leave wealth, that he bequeath unto parents and near relatives in kindness. (This is) a duty for all those who ward off (evil).

Prescribed for you, when death approaches any of you and he leaves behind any property, is that he make a bequest for his parents and relatives, in an honourable manner—an obligation on the Godwary.

Written for any of you when death arrives, if he leaves behind goods, is the will for his parents and relatives with kindness. This is a duty incumbent on the cautious.

Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a bequest for the parents and near relatives according to what is acceptable - a duty upon the righteous.

If one of you facing death can leave a legacy, he should bequeath it to his parents and relatives, according to the law. This is the duty of the pious.

Bequest is prescribed for you when death approaches one of you, if he leaves behind wealth for parents and near relatives, according to usage, a duty (incumbent) upon those who guard (against evil).

Kutiba AAalaykum i<u>tha</u> <u>h</u>a<u>d</u>ara a<u>h</u>adakumu almawtu in taraka khayran alwa<u>s</u>iyyatu lilw<u>a</u>lidayni wa<b>a</b>laqrabeena bi<b>a</b>lmaAAroofi <u>h</u>aqqan AAal<u>a</u> almuttaqeen<b>a</b>

It is prescribed that when death approaches any of you and he is leaving behind wealth, he shall make a will in favour of his parents and relatives equitably. This is a duty for all who fear God.

It is prescribed, when death approaches any of you, if he leave any goods that he make a bequest to parents and next of kin, according to reasonable usage; this is due from the Allah-fearing.

And any one who changes the will, having heard it, shall be guilty and accountable; for God hears all and knows everything.

So whoever changes the will after he has heard it – its sin is only upon those who change it; indeed Allah is the All Hearing, the All Knowing.

Then if any man changes it after hearing it, the sin shall rest upon those who change it; surely God is All-hearing, All-knowing.

And if anyone alters such a provision - after having come to know it, the sin of acting thus shall fall only upon those who have altered it. Verily, God is all-hearing, all-knowing.

Then whosoever altereth it after he hath heard it, the sin thereof shall be only on those who shall alter it: verily Allah is Hearing, Knowing.

Then whoever changes the bequest after hearing it, the sin shall be on those who make the change. Truly, Allah is All-Hearer, All-Knower.

But whoever changes it after he has heard it, the guilt is upon those who change it. God is All-Hearing, All-Knowing.

Then if those, who heard the will, change it, they themselves shall bear the sin of this. Allah hears everything and knows everything.

Then whoever changes it after hearing it, the sin shall be on those who make the change. Truly, Allah is All-Hearer, All-Knower.

And whoso changeth (the will) after he hath heard it - the sin thereof is only upon those who change it. Lo! Allah is Hearer, Knower.

And should anyone alter it after hearing it, its sin shall indeed lie on those who alter it. Indeed Allah is all-hearing, all-knowing.

Then, if anyone changes it after hearing it, the sin shall rest upon those who change it. Allah is Hearing and Knowing.

Then whoever alters the bequest after he has heard it - the sin is only upon those who have altered it. Indeed, Allah is Hearing and Knowing.

Whoever intentionally changes the will of a deceased person, he has committed a sin. God is All-hearing and All-knowing.

Whoever then alters it after he has heard it, the sin of it then is only upon those who alter it; surely Allah is Hearing, Knowing.

Faman baddalahu baAAdam<u>a</u> samiAAahu fainnam<u>a</u> ithmuhu AAal<u>a</u> alla<u>th</u>eena yubaddiloonahu inna All<u>a</u>ha sameeAAun AAaleem<b>un</b>

Anyone who alters it once he has heard it shall be accountable for his crime. Surely, God is all hearing and all knowing.

If anyone changes the bequest after hearing it, the guilt shall be on those who make the change. For Allah hears and knows (All things).

He who suspects wrong or partiality on the part of the testator and brings about a settlement, does not incure any guilt, for God is verily forgiving and merciful.

Then if one fears that the will maker (the deceased) has done injustice or sin, and he makes a reconciliation between the parties, there shall be no sin upon him; indeed Allah is Oft Forgiving, Most Merciful.

But if any man fears injustice or sin from one making testament, and so makes things right between them, then sin shall not rest upon him; surely God is All-forgiving, All-compassionate.

If, however, one has reason to fear that the testator has committed a mistake or a [deliberate] wrong, and thereupon brings about a settlement between the heirs, he will incur no sin [thereby]. Verily, God is much-forgiving, a dispenser of grace.

How beit whosoever apprehendeth from the testator a mistake or a sin and thereupon he maketh up the matter between them, on him there shall be no sin; verily Allah is Forgiving, Merciful.

But he who fears from a testator some unjust act or wrong-doing, and thereupon he makes peace between the parties concerned, there shall be no sin on him. Certainly, Allah is Oft-Forgiving, Most Merciful.

Should someone suspect bias or injustice on the part of a testator, and then reconciles between them, he commits no sin. God is Forgiving and Merciful.

If, however. one apprehends genuinely that the testator had intentionally or unintentionally done some injustice, and then alters the will to set things right between the parties concerned, in that case he does not incur any sin. Allah is Forgiving and Merciful.

But he who fears from a testator some unjust act or wrongdoing, and thereupon he makes peace between the parties concerned, there shall be no sin on him. Certainly, Allah is Oft-Forgiving, Most Merciful.

But he who feareth from a testator some unjust or sinful clause, and maketh peace between the parties, (it shall be) no sin for him. Lo! Allah is Forgiving, Merciful.

But should someone, fearing deviance or sin on the testator’s behalf, set things right between them, there is no sin upon him. Indeed Allah is all-forgiving, all-merciful.

He who fears injustice or sin on the part of a testator and brings about a settlement among the parties incurs no guilt. Allah is the Forgiver and the Most Merciful.

But if one fears from the bequeather [some] error or sin and corrects that which is between them, there is no sin upon him. Indeed, Allah is Forgiving and Merciful.

One who is afraid of the testator's deviations and sin and settles the matter among the parties involved, he has not committed a sin. God is All-forgiving and All-merciful.

But he who fears an inclination to a wrong course or an act of disobedience on the part of the testator, and effects an agreement between the parties, there is no blame on him. Surely Allah is Forgiving, Merciful.

Faman kh<u>a</u>fa min moo<u>s</u>in janafan aw ithman faa<u>s</u>la<u>h</u>a baynahum fal<u>a</u> ithma AAalayhi inna All<u>a</u>ha ghafoorun ra<u>h</u>eem<b>un</b>

But if anyone apprehends partiality or an injustice on the part of a testator, it shall be no sin for him to bring about a settlement between the parties. God is forgiving and merciful.

But if anyone fears partiality or wrong-doing on the part of the testator, and makes peace between (The parties concerned), there is no wrong in him: For Allah is Oft-forgiving, Most Merciful.

O believers, fasting is enjoined on you as it was on those before you, so that you might become righteous.

O People who Believe! Fasting is made compulsory for you, like it was ordained for those before you, so that you may attain piety.

O believers, prescribed for you is the Fast, even as it was prescribed for those that were before you -- haply you will be godfearing --

O YOU who have attained to faith! Fasting is ordained for you as it was ordained for those before you, so that you might remain conscious of God:

O ye who believe! prescribed unto you is fasting even as it was prescribed unto those before you, that haply ye may fear God.

O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious - see V. 2:2).

O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, that you may become righteous.

O Believers, the Fast has been made obligatory on you just as it was prescribed for the followers of the Prophets before you. It is expected that this will produce piety in you.

O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may acquire Taqwa.

O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil);

O you who have faith! Prescribed for you is fasting as it was prescribed for those who were before you, so that you may be Godwary.

Believers, fasting is decreed for you as it was decreed for those before you; perchance you will be cautious.

O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous -

Believers, fasting has been made mandatory for you as it was made mandatory for the people before you, so that you may have fear of God.

O you who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil).

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo kutiba AAalaykumu a<b>l</b><u>ss</u>iy<u>a</u>mu kam<u>a</u> kutiba AAal<u>a</u> alla<u>th</u>eena min qablikum laAAallakum tattaqoon<b>a</b>

Believers, fasting has been prescribed for you, just as it was prescribed for those before you, so that you may guard yourselves against evil.

O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint,-

Fast a (fixed) number of days, but if someone is ill or is travelling (he should complete) the number of days (he had missed); and those who find it hard to fast should expiate by feeding a poor person. For the good they do with a little hardship is better for men. And if you fast it is good for you, if you knew.

For a certain number of days only; so whoever is sick among you, or on a journey, the same number in other days; and those who do not have the strength for it must give a redemption by feeding a needy person; so whoever increases the good of his own accord, it is better for him; and fasting is better for you, if only you realise.

for days numbered; and if any of you be sick, or if he be on a journey, then a number of other days; and for those who are able to fast, a redemption by feeding a poor man. Yet better it is for him who volunteers good, and that you should fast is better for you, if you but know;

[fasting] during a certain number of days. But whoever of you is ill, or on a journey, [shall fast instead for the same] number of other days; and [in such cases] it is incumbent upon those who can afford it to make sacrifice by feeding a needy person. And whoever does more good than he is bound to do does good unto himself thereby; for to fast is to do good unto yourselves - if you but knew it.

Days numbered and few; then whosoever among you is sick or journeying, for him the like number of other days. And for those who can keep it with hardship the ransom is the feeding of a and whosoever voluntarily poor man doth good, it will be better for him; and that ye fast Will be better for you, if ye only knew.

[Observing Saum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know.

For a specified number of days. But whoever among you is sick, or on a journey, then a number of other days. For those who are able: a ransom of feeding a needy person. But whoever volunteers goodness, it is better for him. But to fast is best for you, if you only knew.

The Fast is to be observed for a fixed number of days. If, however, anyone of you be sick or on a journey, he should fast the same number of other days. As for those who can fast (but do not), the expiation of this shall be the feeding of one needy person for one fast day, and whoso does more than this with a willing heart does it for his own good. But if you understand the thing, it is better for you to observe the Fast.

Fast for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you if only you know.

(Fast) a certain number of days; and (for) him who is sick among you, or on a journey, (the same) number of other days; and for those who can afford it there is a ransom: the feeding of a man in need - but whoso doeth good of his own accord, it is better for him: and that ye fast is better for you if ye did but know -

That for known days. But should any of you be sick or on a journey, let it be a [similar] number of other days. Those who find it straining shall be liable to atonement by feeding a needy person. Should anyone do good of his own accord, that is better for him, and to fast is better for you, should you know.

(Fast) a certain number of days, but if any one of you is ill or on a journey let him (fast) a similar number of days later on; and for those who are unable (tofast), there is a ransom the feeding of a needy person. Whosoever volunteers good, it is good for him; but to fast is better for you, if you but knew.

[Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up]. And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess - it is better for him. But to fast is best for you, if you only knew.

Fasting is only for a certain number of days. One who is sick or on a journey has to fast the same number of days at another time. Those who can afford a redemption should feed a poor person. Good deeds performed on one's own initiative will be rewarded. However, fasting is better and will be rewarded. Would that you knew this!

For a certain number of days; but whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days; and those who are not able to do it may effect a redemption by feeding a poor man; so whoever does good spontaneously it is better for him; and that you fast is better for you if you know.

Ayy<u>a</u>man maAAdood<u>a</u>tin faman k<u>a</u>na minkum maree<u>d</u>an aw AAal<u>a</u> safarin faAAiddatun min ayy<u>a</u>min okhara waAAal<u>a</u> alla<u>th</u>eena yu<u>t</u>eeqoonahu fidyatun <u>t</u>aAA<u>a</u>mu miskeenin faman ta<u>t</u>awwaAAa khayran fahuwa khayrun lahu waan ta<u>s</u>oomoo khayrun lakum in kuntum taAAlamoon<b>a</b>

Fast for a specified number of days, but if any one among you is ill or on a journey, let him fast the same number of days later. For those who can fast only with extreme difficulty, there is a way to compensate -- the feeding of a needy person. But he who does good of his own accord shall be well rewarded; but to fast is better for you, if you only knew.

(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will,- it is better for him. And it is better for you that ye fast, if ye only knew.

Ramadan is the month in which the Qur'an was revealed as guidance to man and clear proof of the guidance, and criterion (of falsehood and truth). So when you see the new moon you should fast the whole month; but a person who is ill or travelling (and fails to do so) should fast on other days, as God wishes ease and not hardship for you, so that you complete the (fixed) number (of fasts), and give glory to God for the guidance, and be grateful.

The month of Ramadan in which was sent down the Qur’an – the guidance for mankind, the direction and the clear criteria (to judge between right and wrong); so whoever among you witnesses this month, must fast for the (whole) month; and whoever is sick or on a journey, may fast the same number in other days; Allah desires ease for you and does not desire hardship for you – so that you complete the count (of fasts), and glorify Allah’s greatness for having guided you, and so that you may be grateful.

the month of Ramadan, wherein the Koran was sent down to be a guidance to the people, and as clear signs of the Guidance and the Salvation. So let those of you, who are present at the month, fast it; and if any of you be sick, or if he be on a journey, then a number of other days; God desires ease for you, and desires not hardship for you; and that you fulfil the number, and magnify God that He has guided you, and haply you will be thankful.

It was the month of Ramadan in which the Qur'an was [first] bestowed from on high as a guidance unto man and a self-evident proof of that guidance, and as the standard by which to discern the true from the false. Hence, whoever of you lives to see this month shall fast throughout it; but he that is ill, or on a journey, [shall fast instead for the same] number of other days. God wills that you shall have ease, and does not will you to suffer hardship; but [He desires] that you complete the number [of days required], and that you extol God for His having guided you aright, and that you render your thanks [unto Him].

The month of Ramadhan: therein was sent down the Qur'an: is a guidance unto mankind, and with evidences: one of the Books of guidance and the distinction. So whosoever of you witnesseth the month, he shall fast it, and whosoever sick or journeying, for him the like number of other days. Allah intendeth for you ease, and intendeth not for you hardship; so ye shall fulfil the number and shall magnify Allah for His having guided you, and haply ye may give thanks.

The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbir (Allahu-Akbar; Allah is the Most Great) on seeing the crescent of the months of Ramadan and Shawwal] for having guided you so that you may be grateful to Him.

Ramadan is the month in which the Quran was revealed. Guidance for humanity, and clear portents of guidance, and the Criterion. Whoever of you witnesses the month, shall fast it. But whoever is sick, or on a journey, then a number of other days. God desires ease for you, and does not desire hardship for you, that you may complete the number, and celebrate God for having guided you, so that you may be thankful.

Ramadan is the month in which the Qur'an was sent down: this Book is a perfect guidance for mankind and consists of clear teachings which show the right way and are a criterion of Truth and falsehood. Therefore from now on whoever witnesses it, it is obligatory on hire to fast the whole month, but if one be ill or on a journey, he should make up for the same number by fasting on other days. Allah desires to show leniency to you and does not desire to show any hardship. "therefore this method is being shown to you so that you may complete the number of Fast days and glorify Allah for the Guidance He has shown to you and be grateful to Him.

The month of Ramadan in which was revealed the Qur'an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe Sawm (fasting) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasting) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e., to say Takbir (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him.

The month of Ramadan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allah desireth for you ease; He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you, and that peradventure ye may be thankful.

The month of Rama¤¡n is one in which the Quran was sent down as guidance to mankind, with manifest proofs of guidance and the Criterion. So let those of you who witness it fast [in] it, and as for someone who is sick or on a journey, let it be a [similar] number of other days. Allah desires ease for you, and He does not desire hardship for you, and so that you may complete the number and magnify Allah for guiding you, and that you may give thanks.

The month of Ramadan is the month in which the Koran was sent down, a guidance for people, and clear verses of guidance and the criterion. Therefore, whoever of you witnesses the month, let him fast. But he who is ill, or on a journey shall (fast) a similar number (of days) later on. Allah wants ease for you and does not want hardship for you. And that you fulfill the number of days and exalt Allah who has guided you in order that you be thankful.

The month of Ramadhan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.

The month of Ramadan is the month in which the Quran was revealed; a guide for the people, the most authoritative of all guidance and a criteria to discern right from wrong. Anyone of you who knows that the month of Ramadan has begun, he must start to fast. Those who are sick or on a journey have to fast the same number of days at another time. God does not impose any hardship upon you. He wants you to have comfort so that you may complete the fast, glorify God for His having given you guidance, and that, perhaps, you would give Him thanks.

The month of Ramazan is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction; therefore whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks.

Shahru rama<u>da</u>na alla<u>th</u>ee onzila feehi alqur<u>a</u>nu hudan li<b>l</b>nn<u>a</u>si wabayyin<u>a</u>tin mina alhud<u>a</u> wa<b>a</b>lfurq<u>a</u>ni faman shahida minkumu a<b>l</b>shshahra falya<u>s</u>umhu waman k<u>a</u>na maree<u>d</u>an aw AAal<u>a</u> safarin faAAiddatun min ayy<u>a</u>min okhara yureedu All<u>a</u>hu bikumu alyusra wal<u>a</u> yureedu bikumu alAAusra walitukmiloo alAAiddata walitukabbiroo All<u>a</u>ha AAal<u>a</u> m<u>a</u> had<u>a</u>kum walaAAallakum tashkuroon<b>a</b>

The month of Ramadan is the month when the Quran was sent down as guidance for mankind with clear proofs of guidance and the criterion by which to distinguish right from wrong. Therefore, whoever of you is present in that month, let him fast; but he who is ill or on a journey shall fast a similar number of days later on. God desires ease for you, not hardship. He desires you to fast the whole month, so that you may glorify Him for His having guided you and so that you may be grateful to Him.

Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.

When My devotees enquire of you about Me, I am near, and answer the call of every supplicant when he calls. It behoves them to hearken to Me and believe in Me that they may follow the right path.

And O dear Prophet (Mohammed – peace and blessings be upon him), when My bondmen question you concerning Me, then surely I am close; I answer the prayer of the supplicant when he calls on Me, so they must obey Me and believe in Me, so that they may attain guidance.

And when My servants question thee concerning Me -- I am near to answer the call of the caller, when he calls to Me; so let them respond to Me, and let them believe in Me; haply so they will go aright.

AND IF My servants ask thee about Me - behold, I am near; I respond to the call of him who calls, whenever he calls unto Me: let them, then, respond unto Me, and believe in Me, so that they might follow the right way.

And when My bondsmen ask thee regarding Me, then verily I am Nigh; I answer the call of the caller when he calleth unto Me,; so let them answer Me and believe in Me, haply they may be rightly directed.

And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.

And when My servants ask you about Me, I Am near; I answer the call of the caller when he calls on Me. So let them answer Me, and have faith in Me, that they may be rightly guided.

And if My servants ask you, O Prophet. concerning Me, tell them that I am quite near to them. I hear and answer the prayer of the suppliant, when he calls to Me. So let them respond to My call and believe in Me. Convey this to them, O Prophet; perhaps they may be guided aright.

And when My servants ask you (O Muhammad concerning Me, then answer them), I am indeed near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.

And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright.

When My servants ask you about Me, [tell them that] I am indeed nearmost. I answer the supplicant’s call when he calls Me. So let them respond to Me, and let them have faith in Me, so that they may fare rightly.

When My worshipers ask you about Me, I am near. I answer the supplication of the suppliant when he calls to Me; therefore, let them respond to Me and let them believe in Me, in order that they will be righteous.

And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.

(Muhammad), if any of My servants ask you about Me, tell them that the Lord says, "I am near; I accept the prayers of those who pray." Let My servants answer My call and believe in Me so that perhaps they may know the right direction.

And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.

Wai<u>tha</u> saalaka AAib<u>a</u>dee AAannee fainnee qareebun ojeebu daAAwata a<b>l</b>dd<u>a</u>AAi i<u>tha</u> daAA<u>a</u>ni falyastajeeboo lee walyuminoo bee laAAallahum yarshudoon<b>a</b>

When My servants ask you about Me, say that I am near. I respond to the call of one who calls, whenever he calls to Me: let them, then, respond to Me, and believe in Me, so that they may be rightly guided.

When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.

You are allowed to sleep with your wives on the nights of the fast: They are your dress as you are theirs. God is aware you were cheating yourselves, so He turned to you and pardoned you. So now you may have intercourse with them, and seek what God has ordained for you. Eat and drink until the white thread of dawn appears clear from the dark line, then fast until the night falls; and abstain from your wives (when you have decided) to stay in the mosques for assiduous devotion. These are the bounds fixed by God, so keep well within them. So does God make His signs clear to men that they may take heed for themselves.

Going to your wives during the nights of the fast is made lawful for you; they are coverings for you and you are coverings for them; Allah knows that you were deceiving yourselves (in this respect), so He accepted your penance and forgave you; so cohabit with them and seek what Allah has destined for you – and eat and drink until the white thread becomes distinct to you from the black thread at dawn – then complete the fast till nightfall; and do not touch women while staying in seclusion for worship in the mosques; these are the limits imposed by Allah, so do not go near them; this is how Allah explains His verses to mankind so that they may attain piety.

Permitted to you, upon the night of the Fast, is to go in to your wives; -- they are a vestment for you, and you are a vestment for them. God knows that you have been betraying yourselves, and has turned to you and pardoned you. So now lie with them, and seek what God has prescribed for you. And eat and drink, until the white thread shows clearly to you from the black thread at the dawn; then complete the Fast unto the night, and do not lie with them while you cleave to the mosques. Those are God's bounds; keep well within them. So God makes clear His signs to men; haply they will be godfearing.

IT IS lawful for you to go in unto your wives during the night preceding the [day's] fast: they are as a garment for you, and you are as a garment for them. God is aware that you would have deprived yourselves of this right, and so He has turned unto you in His mercy and removed this hardship from you. Now, then, you may lie with them skin to skin, and avail yourselves of that which God has ordained for you, and eat and drink until you can discern the white streak of dawn against the blackness of night, and then resume fasting until nightfall; but do not lie with them skin to skin when you are about to abide in meditation in houses of worship. These are the bounds set by God: do not, then, offend against them - [for] it is thus that God makes clear His messages unto mankind, so that they might remain conscious of Him.

Allowed unto you, on the night of fasts, is consorting with your women. they are a garment unto you, and ye are a garment unto them. Allah knoweth that ye have been defrauding yourselves, so He hath relented toward you and pardoned you. Wherefore now copulate with them, and seek that which Allah hath prescribed for you, and eat and drink, Until the white thread becometh manifest unto you from the black thread of the dawn; thereafter complete the fast till night fall. And copulate not with them While ye are retreating in the mosques. These are the bounds of Allah, wherefore approach them not. Thus Allah expoundeth all His signs unto mankind that haply they may fear Him.

It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts). They are Libas [i.e. body cover, or screen, or Sakan, (i.e. you enjoy the pleasure of living with her - as in Verse 7:189) Tafsir At-Tabari], for you and you are the same for them. Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Saum (fast) till the nightfall. And do not have sexual relations with them (your wives) while you are in I'tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His Ayat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allah's set limits, orders, etc.) to mankind that they may become Al-Muttaqun (the pious - see V. 2:2).

Permitted for you is intercourse with your wives on the night of the fast. They are a garment for you, and you are a garment for them. God knows that you used to betray yourselves, but He turned to you and pardoned you. So approach them now, and seek what God has ordained for you, and eat and drink until the white streak of dawn can be distinguished from the black streak. Then complete the fast until nightfall. But do not approach them while you are in retreat at the mosques. These are the limits of God, so do not come near them. God thus clarifies His revelations to the people, that they may attain piety.

It has been made lawful for you to go to your wives during the nights of the fast days. They are as a garment to you and you are as a garment to them. Though Allah knew that you were secretly dishonest to yourselves, He has pardoned your guilt and forgiven you. NOW you are permitted to have intercourse with your wives and enjoy what Allah has made lawful for you. You are also pemitted to eat and drink during the nights of the Fast months. until you can discern the white streak of dawn from the blackness of night. " Then (abstain from all these things and) complete your fast till night-fall. But you should not have intercourse with your wives while you confine yourselves to mosques. These are the bounds set by Allah; so do nut go near them. In this way Allah makes His Commands clear to mankind. It is expected that they will guard themselves against wrong ways.

It is made lawful for you to have sexual relations with your wives on the night of As-Siyam (fasting). They are Libas [i.e., body-cover, or screen] for you and you are Libas for them. Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your fast till the nightfall. And do not have sexual relations with them (your wives) while you are in I`tikaf in the Masjids. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His Ayat to mankind that they may acquire Taqwa.

It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).

You are permitted on the night of the fast to go into your wives: they are a garment for you, and you are a garment for them. Allah knew that you would betray yourselves, so He pardoned you and excused you. So now consort with them and seek what Allah has ordained for you, and eat and drink until the white streak becomes manifest to you from the dark streak at the crack of dawn. Then complete the fast until nightfall, and do not consort with them while you dwell in confinement in the mosques. These are Allah’s bounds, so do not approach them. Thus does Allah clarify His signs for mankind so that they may be Godwary.

Permitted to you, on the night of the Fast, is the approach to your wives; they are raiments for you, as you are raiments for them. Allah knows that you have been deceiving yourselves. He has accepted and pardoned you. Therefore, you may now touch them and seek what Allah has ordained for you. Eat and drink until the white thread becomes clear to you from a black thread at the dawn. Then resume the fast till nightfall and do not touch them while you cleave to the mosques. These are the Bounds of Allah, do not come near them. As such He makes known His verses to people so that they will be cautious.

It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] Allah, so do not approach them. Thus does Allah make clear His ordinances to the people that they may become righteous.

It is made lawful for you, during the nights of fasting, to have carnal relations with your wives. They are your garments and you are their garments. God knew that you were deceiving yourselves. He relented towards you and forgave you. Now it is lawful for you to have carnal relations with your wives and follow what God has commanded. Eat and drink until the white streak of dawn becomes distinguishable from darkness. Complete your fast, starting from dawn to dusk. It is not lawful to have carnal relations with your wives during i'tikaf in the mosque. Such are the limits of the laws of God. Do not come close to transgressing them. Thus has God explained His evidence to men so that perhaps they will have fear of God.

It is made lawful to you to go into your wives on the night of the fast; they are an apparel for you and you are an apparel for them; Allah knew that you acted unfaithfully to yourselves, so He has turned to you (mercifully) and removed from you (this burden); so now be in contact with them and seek what Allah has ordained for you, and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till night, and have not contact with them while you keep to the mosques; these are the limits of Allah, so do not go near them. Thus does Allah make clear His communications for men that they may guard (against evil).

O<u>h</u>illa lakum laylata a<b>l</b><u>ss</u>iy<u>a</u>mi a<b>l</b>rrafathu il<u>a</u> nis<u>a</u>ikum hunna lib<u>a</u>sun lakum waantum lib<u>a</u>sun lahunna AAalima All<u>a</u>hu annakum kuntum takht<u>a</u>noona anfusakum fat<u>a</u>ba AAalaykum waAAaf<u>a</u> AAankum fa<b>a</b>l<u>a</u>na b<u>a</u>shiroohunna wa<b>i</b>btaghoo m<u>a</u> kataba All<u>a</u>hu lakum wakuloo wa<b>i</b>shraboo <u>h</u>att<u>a</u> yatabayyana lakumu alkhay<u>t</u>u alabya<u>d</u>u mina alkhay<u>t</u>i alaswadi mina alfajri thumma atimmoo a<b>l</b><u>ss</u>iy<u>a</u>ma il<u>a</u> allayli wal<u>a</u> tub<u>a</u>shiroohunna waantum AA<u>a</u>kifoona fee almas<u>a</u>jidi tilka <u>h</u>udoodu All<u>a</u>hi fal<u>a</u> taqrabooh<u>a</u> ka<u>tha</u>lika yubayyinu All<u>a</u>hu <u>a</u>y<u>a</u>tihi li<b>l</b>nn<u>a</u>si laAAallahum yattaqoon<b>a</b>

It has been made lawful for you to go to your wives on the night of the fast: they are like a garment for you, and you are like a garment for them. God is aware that you were deceiving yourselves and He has turned in mercy towards you and pardoned you. So you may now consort with them and seek what God has ordained for you. Eat and drink until the white thread of dawn becomes distinct from the black. Then resume the fast until nightfall, and do not approach them during the nights of your devotional retreat in the mosques. These are the limits set by God, so do not approach them. Thus He makes clear His commandments to mankind, so that they may guard themselves [against evil].

Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what Allah Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) Allah: Approach not nigh thereto. Thus doth Allah make clear His Signs to men: that they may learn self-restraint.

And do not consume each other's wealth in vain, nor offer it to men in authority with intent of usurping unlawfully and knowingly a part of the wealth of others.

And do not unjustly devour the property of each other, nor take their cases to judges in order that you may wrongfully devour a portion of other peoples’ property on purpose.

Consume not your goods between you in vanity; neither proffer it to the judges, that you may sinfully consume a portion of other men's goods, and that wittingly.

AND DEVOUR NOT one another's possessions wrongfully, and neither employ legal artifices with a view to devouring sinfully, and knowingly, anything that by right belongs to others.

And devour not your riches among yourselves in vanity, nor convey them unto the judges that ye may devour thereby a portion of other people's riches sinfully while ye know.

And eat up not one another's property unjustly (in any illegal way e.g. stealing, robbing, deceiving, etc.), nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of others sinfully.

And do not consume one another’s wealth by unjust means, nor offer it as bribes to the officials in order to consume part of other people’s wealth illicitly, while you know.

Do not usurp one another's property by unjust means nor offer it to the judges so that you may devour knowingly and unjustly a portion of the goods of others.

And eat up not one another's property unjustly (in any illegal way, e.g., stealing, robbing, deceiving), nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of others sinfully.

And eat not up your property among yourselves in vanity, nor seek by it to gain the hearing of the judges that ye may knowingly devour a portion of the property of others wrongfully.

Do not eat up your wealth among yourselves wrongfully, nor proffer it to the judges in order to eat up a part of the people’s wealth sinfully, while you know [that it is immoral to do so].

Do not consume your wealth between you in falsehood; neither propose it to judges, in order that you sinfully consume a portion of the people's wealth, while you know.

And do not consume one another's wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].

Do not use your property among yourselves in illegal ways and then deliberately bribe the rulers with your property so that you may wrongly acquire the property of others.

And do not swallow up your property among yourselves by false means, neither seek to gain access thereby to the judges, so that you may swallow up a part of the property of men wrongfully while you know.

Wal<u>a</u> takuloo amw<u>a</u>lakum baynakum bi<b>a</b>lb<u>at</u>ili watudloo bih<u>a</u> il<u>a</u> al<u>h</u>ukk<u>a</u>mi litakuloo fareeqan min amw<u>a</u>li a<b>l</b>nn<u>a</u>si bi<b>a</b>lithmi waantum taAAlamoon<b>a</b>

Do not consume one another's property by unjust means, nor offer it as a bribe to the authorities, so that you may deliberately and wrongfully devour a part of other people's wealth.

And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people's property.

They ask you of the new moons. Say: "These are periods set for men (to reckon) time, and for pilgrimage." Piety does not lie in entering the house through the back door, for the pious man is he who follows the straight path. Enter the house through the main gate, and obey God. You may haply find success.

They ask you, (O dear Prophet Mohammed – peace and blessings be upon him), regarding the crescents; say, “They are indicators of time for mankind and for Hajj (the pilgrimage)”; and it is not a virtue at all that you enter the houses by demolishing their back portions, but in reality virtue is piety; and enter the houses using their gates – and keep fearing Allah, hoping that you achieve success.

They will question thee concerning the new moons. Say: 'They are appointed times for the people, and the Pilgrimage.' It is not piety to come to the houses from the backs of them; but piety is to be godfearing; so come to the houses by their doors, and fear God; haply so you will prosper.

THEY WILL ASK thee about the new moons. Say: "They indicate the periods for [various doings of] mankind, including the pilgrimage." However, piety does not consist in your entering houses from the rear, [as it were,] but truly pious is he who is conscious of God. Hence, enter houses through their doors, and remain conscious of God, so that you might attain to a happy state.

They ask thee of new moons. Say thou: they are time-marks to mankind and for pilgrimage. And it is not piety that ye enter your houses by the backs thereof, but Piety is of him who feareth God; so enter the houses by the doors thereof, and fear Allah that haply ye may thrive.

They ask you (O Muhammad SAW) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage. It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but Al-Birr (is the quality of the one) who fears Allah. So enter houses through their proper doors, and fear Allah that you may be successful.

They ask you about the crescents. Say, “They are timetables for people, and for the Hajj.” It is not virtuous that you approach homes from their backs, but virtue is to be pious. So approach homes from their doors, and observe God, that you may succeed.

They ask you about the phases of the moon. Say, "These are signs for the people to reckon dates and fix the periods for hajj." Also tell them, "It is no virtue to enter your houses from their backs during the Hajj days); real virtue is that one should refrain from incurring the displeasure of Allah; so enter your houses by their proper doors. and fear Allah so that you may gain (true) success.

They ask you (O Muhammad) about the crescents. Say: "These are signs to mark fixed periods of time for mankind and for the pilgrimage." It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back, but Al-Birr is from Taqwa. So enter houses through their proper doors, and have Taqwa of Allah that you may be successful.

They ask thee, (O Muhammad), of new moons, say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who wardeth off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful.

They question you concerning the new moons. Say, ‘They are timekeeping signs for the people and [for the sake of] hajj.’ It is not piety that you enter houses from their rear; rather, piety is [personified by] one who is Godwary, and enter houses from their doors and be wary of Allah, so that you may be felicitous.

They question you about the crescents. Say: 'They are times fixed for people and for the pilgrimage' Righteousness does not consist in entering dwellings from the back. But righteousness is he who wardsoff (sin). Enter dwellings by their doors and fear Allah, so that you will prosper.

They ask you, [O Muhammad], about the new moons. Say, "They are measurements of time for the people and for Hajj." And it is not righteousness to enter houses from the back, but righteousness is [in] one who fears Allah. And enter houses from their doors. And fear Allah that you may succeed.

(Muhammad), they ask you about the different phases of the moon. Tell them that they are there to indicate to people the phases of time and the pilgrimage season. It is not a righteous act to enter houses from the back. Righteousness is to be pious and enter the houses from the front door. Have fear of God so that perhaps you will have lasting happiness.

They ask you concerning the new moon. Say: They are times appointed for (the benefit of) men, and (for) the pilgrimage; and it is not righteousness that you should enter the houses at their backs, but righteousness is this that one should guard (against evil); and go into the houses by their doors and be careful (of your duty) to Allah, that you may be successful.

Yasaloonaka AAani alahillati qul hiya maw<u>a</u>qeetu li<b>l</b>nn<u>a</u>si wa<b>a</b>l<u>h</u>ajji walaysa albirru bian tatoo albuyoota min <i><u>th</u></i>uhoorih<u>a</u> wal<u>a</u>kinna albirra mani ittaq<u>a</u> watoo albuyoota min abw<u>a</u>bih<u>a</u> wa<b>i</b>ttaqoo All<u>a</u>ha laAAallakum tufli<u>h</u>oon<b>a</b>

They ask you about the phases of the moon. Say, "They are a means of determining time for the regulation of people's affairs and for the pilgrimage." Piety does not consist in entering your houses from the rear. Indeed, one who guards himself against evil out of fear of God is the truly righteous one. Enter your houses by their doors and be mindful of God, so that you may prosper.

They ask thee concerning the New Moons. Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage. It is no virtue if ye enter your houses from the back: It is virtue if ye fear Allah. Enter houses through the proper doors: And fear Allah: That ye may prosper.

Fight those in the way of God who fight you, but do not be aggressive: God does not like aggressors.

And fight in Allah's cause against those who fight you and do not exceed the limits; and Allah does not like the transgressors.

And fight in the way of God with those; who fight with you, but aggress not: God loves not the aggressors.

AND FIGHT in God's cause against those who wage war against you, but do not commit aggression-for, verily, God does not love aggressors.

And fight in the way of Allah those who fight you, and transgress not; verily Allah loveth not the transgressors

And fight in the Way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors. [This Verse is the first one that was revealed in connection with Jihad, but it was supplemented by another (V. 9:36)].

And fight in the cause of God those who fight you, but do not commit aggression; God does not love the aggressors.

And fight in the way of Allah with those who fight against you but do not commit aggression because AIIah does not like aggressors.

And fight in the way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors.

Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors.

Fight in the way of Allah those who fight you, but do not transgress. Indeed Allah does not like transgressors.

Fight in the way of Allah those who fight against you, but do not aggress. Allah does not love the aggressors.

Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors.

Fight for the cause of God, those who fight you, but do not transgress, for God does not love the transgressors.

And fight in the way of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits.

Waq<u>a</u>tiloo fee sabeeli All<u>a</u>hi alla<u>th</u>eena yuq<u>a</u>tiloonakum wal<u>a</u> taAAtadoo inna All<u>a</u>ha l<u>a</u> yu<u>h</u>ibbu almuAAtadeen<b>a</b>

And fight in God's cause against those who wage war against you, but do not commit aggression -- for surely, God does not love aggressors.

Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.

And fight those (who fight you) wheresoever you find them, and expel them from the place they had turned you out from. Oppression is worse than killing. Do not fight them by the Holy Mosque unless they fight you there. If they do, then slay them: Such is the requital for unbelievers.

And slay the disbelievers wherever you find them, and drive them out from where they drove you out, and the turmoil they cause is worse than slaying; and do not fight them near the Sacred Mosque until they fight you there; so if they fight you, slay them; this is the punishment of the disbelievers.

And slay them wherever you come upon them, and expel them from where they expelled you; persecution is more grievous than slaying. But fight them not by the Holy Mosque until they should fight you there; then, if they fight you, slay them -- such is the recompense of unbelievers --

And slay them wherever you may come upon them, and drive them away from wherever they drove you away - for oppression is even worse than killing. And fight not against them near the Inviolable House of Worship unless they fight against you there first; but if they fight against you, slay them: such shall be the recompense of those who deny the truth.

And slay them wheresoever ye come upon them, and drive them out whence they drove you out; and temptation is more grievous than slaughter. And fight them not near the Sacred Mosque until they fight you therein, but if they get ready to fight you there, then slay them. That is the meed of the infidels.

And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid-al-Haram (the sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers.

And kill them wherever you overtake them, and expel them from where they had expelled you. Oppression is more serious than murder. But do not fight them at the Sacred Mosque, unless they fight you there. If they fight you, then kill them. Such is the retribution of the disbelievers.

Fight against them wherever they confront you in combat and drive them out from where they drove you out. Though killing is bad. persecution is worse than killing Do not fight against them near the Masjid Haram unless they attack you there.

And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid Al-Haram (the sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers.

And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers.

And kill them wherever you confront them, and expel them from where they expelled you, for persecution is graver than killing. But do not fight them near the Holy Mosque unless they fight you therein; but if they fight you, kill them; such is the requital of the faithless.

Kill them wherever you find them. Drive them out of the places from which they drove you. Dissension is greater than killing. But do not fight them by the Holy Mosque unless they attack you there; if they fight you, kill them. Like this is the recompense of the unbelievers,

And kill them wherever you overtake them and expel them from wherever they have expelled you, and fitnah is worse than killing. And do not fight them at al-Masjid al- Haram until they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers.

Slay them wherever you may catch them and expel them from the place from which they expelled you. The sin of disbelief in God is greater than committing murder. Do not fight them in the vicinity of the Sacred Mosque in Mecca unless they start to fight. Then slay them for it is the recompense that the disbelievers deserve.

And kill them wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight with you in it, but if they do fight you, then slay them; such is the recompense of the unbelievers.

Wa<b>o</b>qtuloohum <u>h</u>aythu thaqiftumoohum waakhrijoohum min <u>h</u>aythu akhrajookum wa<b>a</b>lfitnatu ashaddu mina alqatli wal<u>a</u> tuq<u>a</u>tiloohum AAinda almasjidi al<u>h</u>ar<u>a</u>mi <u>h</u>att<u>a</u> yuq<u>a</u>tilookum feehi fain q<u>a</u>talookum fa<b>o</b>qtuloohum ka<u>tha</u>lika jaz<u>a</u>o alk<u>a</u>fireen<b>a</b>

Slay them wherever you find them [those who fight against you]; drive them out of the places from which they drove you, for [religious] persecution is worse than killing. Do not fight them at the Sacred Mosque unless they fight you there. If they do fight you, slay them, such is the reward for those who deny the truth,

And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith.

But if they desist, God is forgiving and kind.

Then if they desist, then indeed Allah is Oft Forgiving, Most Merciful.

but if they give over, surely God is All-forgiving, All-compassionate.

But if they desist-behold, God is much-forgiving, a dispenser of grace.

Then if they desist, then verily Allah is Forgiving, Merciful.

But if they cease, then Allah is Oft-Forgiving, Most Merciful.

But if they cease, then God is Forgiving and Merciful.

And if they attack you first (even in that sacred area), strike them (without any hesitation); this is the due punishment for such disbelievers. If, however, they desist from fighting (you should also do likewise), and know that Allah is Forgiving and Merciful.

But if they cease, then Allah is Oft-Forgiving, Most Merciful.

But if they desist, then lo! Allah is Forgiving, Merciful.

But if they desist, then Allah is indeed all-forgiving, all-merciful.

but if they desist, know that Allah is the Forgiver and the Most Merciful.

And if they cease, then indeed, Allah is Forgiving and Merciful.

If they give up disbelief and fighting, God is All-forgiving and All-merciful.

But if they desist, then surely Allah is Forgiving, Merciful.

Faini intahaw fainna All<u>a</u>ha ghafoorun ra<u>h</u>eem<b>un</b>

but if they desist, then surely God is most forgiving and merciful.

But if they cease, Allah is Oft-forgiving, Most Merciful.

Fight them till sedition comes to end, and the law of God (prevails). If they desist, then cease to be hostile, except against those who oppress.

And fight them until no mischief remains, and only Allah is worshipped; then if they desist, do not harm them, except the unjust.

Fight them, till there is no persecution and the religion is God's; then if they give over, there shall be no enmity save for evildoers.

Hence, fight against them until there is no more oppression and all worship is devoted to God alone; but if they desist, then all hostility shall cease, save against those who [wilfully] do wrong.

And fight them until there be no more temptation, and their obedience be wholly unto Allah. So if they desist, then there is to be no violence save against the wrong-doers.

And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah) and (all and every kind of) worship is for Allah (Alone). But if they cease, let there be no transgression except against Az-Zalimun (the polytheists, and wrong-doers, etc.)

And fight them until there is no oppression, and worship becomes devoted to God alone. But if they cease, then let there be no hostility except against the oppressors.

Go on fighting with them till there is no more a state of tribulation and Allah's way is established instead. Then if they desist from it, there should be no more hostility except against those who had been guilty of cruelty and brutality.

And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah) and the religion (all and every kind of worship) is for Allah (Alone). But if they cease, let there be no transgression except against Az-Zalimin (the polytheists and wrongdoers).

And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrong-doers.

Fight them until persecution is no more, and religion becomes [exclusively] for Allah. Then if they desist, there shall be no reprisal except against the wrongdoers.

Fight against them until there is no dissension, and the religion is for Allah. But if they desist, there shall be no aggression except against the harmdoers.

Fight them until there is no [more] fitnah and [until] worship is [acknowledged to be] for Allah. But if they cease, then there is to be no aggression except against the oppressors.

Fight them so that there will be no disbelief in God and God's religion will become dominant. If they change their behavior, there would be no hostility against anyone except the unjust.

And fight with them until there is no persecution, and religion should be only for Allah, but if they desist, then there should be no hostility except against the oppressors.

Waq<u>a</u>tiloohum <u>h</u>att<u>a</u> l<u>a</u> takoona fitnatun wayakoona a<b>l</b>ddeenu lill<u>a</u>hi faini intahaw fal<u>a</u> AAudw<u>a</u>na ill<u>a</u> AAal<u>a</u> a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

Fight them until there is no more fitna [religious persecution] and religion belongs to God alone. If they desist, then let there be no hostility, except towards aggressors.

And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah; but if they cease, Let there be no hostility except to those who practise oppression.