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Tarteel AI 31

These are the commandments of God We recite to you verily; God does not wish injustice to the creatures of the world.

These are the verses of Allah, which We recite to you (O dear Prophet Mohammed – peace and blessings be upon him), with truth; and Allah does not wish any injustice to the creation.

These are the signs of God We recite to thee in truth, and God desires not any injustice to living beings.

These are God's messages: We convey them unto thee, setting forth the truth, since God wills no wrong to His creation.

These are revelations of Allah; We rehearse them unto thee with truth, and Allah intendeth not wrong unto the worlds.

These are the Verses of Allah: We recite them to you (O Muhammad SAW) in truth, and Allah wills no injustice to the 'Alamin (mankind and jinns).

These are the revelations of God. We recite them to you in truth. God desires no injustice for mankind.

These are the mes sages of Allah which We recite to you in truth, and Allah desires no wrong to the people of the world.

These are the Ayat of Allah. We recite them to you in truth, and Allah wills no injustice to the `Alamin.

These are revelations of Allah. We recite them unto thee in truth. Allah willeth no injustice to (His) creatures.

These are the signs of Allah, which We recite to you in truth, and Allah does not desire any wrong for the creatures.

Such are the verses of Allah, We recite them to you with truth. Allah does not want injustice for the worlds.

These are the verses of Allah. We recite them to you, [O Muhammad], in truth; and Allah wants no injustice to the worlds.

Such are God's revelations which We explain to you, (Muhammad), for a genuine purpose. God does not want injustice for any of His creatures.

These are the communications of Allah which We recite to you with truth, and Allah does not desire any injustice to the creatures.

Tilka <u>a</u>y<u>a</u>tu All<u>a</u>hi natlooh<u>a</u> AAalayka bi<b>a</b>l<u>h</u>aqqi wam<u>a</u> All<u>a</u>hu yureedu <i><u>th</u></i>ulman lilAA<u>a</u>lameen<b>a</b>

These are God's revelations; We recite them to you in all truth. God desires no injustice to mankind.

These are the Signs of Allah: We rehearse them to thee in Truth: And Allah means no injustice to any of His creatures.

For to God belongs all that is in the heavens and the earth, and to God do all things return.

And to Allah only belongs all whatever is in the heavens and all whatever is in the earth; and towards Allah only is the return of all matters.

To God belongs all that is in the heavens and in the earth, and unto Him all matters are returned.

And unto God belongs all that is in the heavens and all that is on earth; and all things go back to God [as their source].

Allah's is whatsoever is in the heavens and in the earth; and unto Allah shall be committed all affairs.

And to Allah belongs all that is in the heavens and all that is in the earth. And all matters go back (for decision) to Allah.

To God belongs everything in the heavens and everything on earth, and to God all events are referred.

To Allah belongs all that is in the heavens and the earth, and to Allah are all matters referred for decision.

And to Allah belongs all that is in the heavens and all that is in the earth. And all matters go back (for decision) to Allah.

Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth; and unto Allah all things are returned.

To Allah belongs whatever there is in the heavens and the earth, and to Allah all matters are returned.

To Allah belongs all that is in the heavens and the earth. To Him all matters shall return.

To Allah belongs whatever is in the heavens and whatever is on the earth. And to Allah will [all] matters be returned.

To God belongs all that is in the heavens and the earth and to Him do all things return.

And whatever is in the heavens and whatever is in the earth is Allah's; and to Allah all things return

Walill<u>a</u>hi m<u>a</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wam<u>a</u> fee alar<u>d</u>i wail<u>a</u> All<u>a</u>hi turjaAAu alomoor<b>u</b>

His is all that the heavens and the earth contain. To God shall all things return.

To Allah belongs all that is in the heavens and on earth: To Him do all questions go back (for decision).

Of all the communities raised among men you are the best, enjoining the good, forbidding the wrong, and believing in God. If the people of the Book had come to believe it was best for them; but only some believe, and transgressors are many.

You are the best among all the nations that were raised among mankind – you enjoin good deeds and forbid immorality and you believe in Allah; and if the People given the Book(s) believed it would be better for them; some of them are believers (Muslims) and most of them are disbelievers. (The best Ummah is that of Prophet Mohammed – peace and blessings be upon him.)

You are the best nation ever brought forth to men, bidding to honour, and forbidding dishonour, and believing in God. Had the People of the Book believed, it were better for them; some of them are believers, but the most of them are ungodly.

YOU ARE indeed the best community that has ever been brought forth for [the good of] mankind: you enjoin the doing of what is right and forbid the doing of what is wrong, and you believe in God. Now if the followers of earlier revelation had attained to [this kind of] faith, it would have been for their own good; [but only few] among them are believers, while most of them are iniquitous:

O Ye are the best community sent forth unto mankind; ye command that which is reputable and ye prevent that which is disreputable. and ye believe in Allah If the people of the Book believe, surely it were better for them. Of them are believers, and most of them are transgressors.

You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad SAW and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden), and you believe in Allah. And had the people of the Scripture (Jews and Christians) believed, it would have been better for them; among them are some who have faith, but most of them are Al-Fasiqun (disobedient to Allah - and rebellious against Allah's Command).

You are the best community that ever emerged for humanity: you advocate what is moral, and forbid what is immoral, and believe in God. Had the People of the Scripture believed, it would have been better for them. Among them are the believers, but most of them are sinners.

You are now the best people brought forth for (the guidance and reform of) mankind. You enjoin what is right and forbid what is wrong and believe in Allah. Had the People of the Book believed it were better for them. Some of them are believers but most of them are transgressors.

You are the best of peoples ever raised up for mankind; you enjoin Al-Ma`ruf (all that Islam has ordained) and forbid Al-Munkar (all that Islam has forbidden), and you believe in Allah. And had the People of the Scripture (Jews and Christians) believed, it would have been better for them; among them are some who have faith, but most of them are Fasiqun (rebellious).

Ye are the best community that hath been raised up for mankind. Ye enjoin right conduct and forbid indecency; and ye believe in Allah. And if the People of the Scripture had believed it had been better for them. Some of them are believers; but most of them are evil-livers.

You are the best nation [ever] brought forth for mankind: you bid what is right and forbid what is wrong, and have faith in Allah. And if the People of the Book had believed, it would have been better for them. Among them [some] are faithful, but most of them are transgressors.

You are the best nation ever to be brought forth for people. You order honor and forbid dishonor, and you believe in Allah. Had the People of the Book believed, it would have surely been better for them. Some of them are believers, but most of them are evildoers.

You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.

You are the best nation that ever existed among humanity. You command people to good and prohibit them from evil, and you believe in God. Had the People of the Book accepted the faith (Islam), it would certainly have been better for them. Some of them have faith, but most of them are evil doers.

You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah; and if the followers of the Book had believed it would have been better for them; of them (some) are believers and most of them are transgressors.

Kuntum khayra ommatin okhrijat li<b>l</b>nn<u>a</u>si tamuroona bi<b>a</b>lmaAAroofi watanhawna AAani almunkari watuminoona bi<b>A</b>ll<u>a</u>hi walaw <u>a</u>mana ahlu alkit<u>a</u>bi lak<u>a</u>na khayran lahum minhumu almuminoona waaktharuhumu alf<u>a</u>siqoon<b>a</b>

You are indeed the best community that has ever been brought forth for [the good of] mankind. You enjoin what is good, and forbid what is evil, and you believe in God. If the People of the Book had also believed, it would have surely been better for them. Some of them are true believers, but most of them are disobedient.

Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors.

They will do you no harm but annoyance; and if they fight you they will only turn their backs, then no help will reach them.

They cannot harm you except cause some trouble; and if they fight against you, they will turn their backs on you; then they will not be helped.

They will not harm you, except a little hurt; and if they fight with you, they will turn on you their backs; then they will not be helped.

[but] these can never inflict more than a passing hurt on you; and if they fight against you, they will turn their backs upon you [in flight], and will not be succoured.

They shall not be able to harm you save with small hurt, and if they fight you, they shall turn upon you their backs; then they shall be succoured not.

They will do you no harm, barring a trifling annoyance; and if they fight against you, they will show you their backs, and they will not be helped.

They will do you no harm, beyond insulting you. And if they fight you, they will turn around and flee, then they will not be helped.

They will not be able to harm you except for a little hurt, and if they fight against you they will turn their backs (in flight), and then they will not be succoured.

They will do you no harm, barring a trifling annoyance; and if they fight against you, they will show you their backs, and they will not be helped.

They will not harm you save a trifling hurt, and if they fight against you they will turn and flee. And afterward they will not be helped.

They will never do you any harm, except for some hurt; and if they fight you, they will turn their backs [to flee], then they will not be helped.

They will not harm you except a little hurt. And if they fight against you, they will turn their backs. Then they will not be victorious.

They will not harm you except for [some] annoyance. And if they fight you, they will show you their backs; then they will not be aided.

They can never harm you beyond annoyance. In a fight, they will turn back in defeat and they will not be helped.

They shall by no means harm you but with a slight evil; and if they fight with you they shall turn (their) backs to you, then shall they not be helped.

Lan ya<u>d</u>urrookum ill<u>a</u> a<u>th</u>an wain yuq<u>a</u>tilookum yuwallookumu aladb<u>a</u>ra thumma l<u>a</u> yun<u>s</u>aroon<b>a</b>

They can do you very little harm; if they come out to fight you, they will show you their backs; then they shall not be helped --

They will do you no harm, barring a trifling annoyance; if they come out to fight you, they will show you their backs, and no help shall they get.

Degraded they shall live wheresoever they be unless they make an alliance with God and alliance with men, for they have incurred the anger of God, and misery overhangs them. That is because they denied the signs of God and killed the prophets unjustly, and rebelled, and went beyond the limit.

Disgrace has been destined for them – wherever they are they shall not find peace, except by a rope from Allah and a rope from men – and they have deserved the wrath of Allah, and misery is destined for them; that is because they used to disbelieve in the signs of Allah, and unjustly martyr the Prophets; that was for their disobedience and transgression.

Abasement shall be pitched on them, wherever they are come upon, except they be in a bond of God, and a bond of the people; they will be laden with the burden of God's anger, and poverty shall be pitched on them; that, because they disbelieved in God's signs, and slew the Prophets without right; that, for that they acted rebelliously and were transgressors.

Overshadowed by ignominy are they wherever they may be, save [when they bind themselves again] in a bond with God and a bond with men; for they have earned the burden of God's condemnation, and are overshadowed by humiliation: all this [has befallen them] because they persisted in denying the truth of God's messages and in slaying the prophets against all right: all this, because they rebelled [against God], and persisted in transgressing the bounds of what is right.

Stuck upon them is abjection wheresoever they may be come upon, except in a compact with Allah and a compact with men; and they drew upon themselves indignation from Allah; and stuck upon them is poverty. That is because they have been disbelieving in the signs of Allah, and slaying the prophets without justice. That is because they disobeyed and have been trespassing.

Indignity is put over them wherever they may be, except when under a covenant (of protection) from Allah, and from men; they have drawn on themselves the Wrath of Allah, and destruction is put over them. This is because they disbelieved in the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah and killed the Prophets without right. This is because they disobeyed (Allah) and used to transgress beyond bounds (in Allah's disobedience, crimes and sins).

They shall be humiliated wherever they are encountered, except through a rope from God, and a rope from the people; and they incurred wrath from God, and were stricken with misery. That is because they rejected God’s revelations, and killed the prophets unjustly. That is because they rebelled and committed aggression.

Wherever they were, they were covered with ignominy, except when they were protected by either a covenant with Allah or a covenant with men. They are laden with the burden of Allah's wrath, and humiliation is stuck upon them - and all this because they rejected the signs of Allah and slayed the Prophets without right, and because they disobeyed and transgressed.

They are stricken with humility wherever they may be, except when under a covenant (of protection) from Allah, and a covenant from men; they have drawn on themselves the wrath of Allah, and destitution is put over them. This is because they disbelieved in the Ayat of Allah and killed the Prophets without right. This is because they disobeyed (Allah) and used to transgress (the limits set by Allah).

Ignominy shall be their portion wheresoever they are found save (where they grasp) a rope from Allah and a rope from men. They have incurred anger from their Lord, and wretchedness is laid upon them. That is because they used to disbelieve the revelations of Allah, and slew the prophets wrongfully. That is because they were rebellious and used to transgress.

Wherever they are found, abasement is stamped upon them, except for an asylum from Allah and an asylum from the people. They have earned the wrath of Allah, and poverty has been stamped upon them. That, because they would deny the signs of Allah and kill the prophets unjustly. That, because they would disobey and commit transgression.

Abasement shall be pitched upon them wherever they are found, except they are in a bond from Allah, and a bond of the people. They have incurred theAnger of Allah and have been humiliated, because they disbelieved the verses of Allah and unjustly slew His Prophets and because they disobeyed and were transgressors.

They have been put under humiliation [by Allah] wherever they are overtaken, except for a covenant from Allah and a rope from the Muslims. And they have drawn upon themselves anger from Allah and have been put under destitution. That is because they disbelieved in the verses of Allah and killed the prophets without right. That is because they disobeyed and [habitually] transgressed.

Humiliation will strike them wherever they seek protection, except when they seek protection from God and the people. They have incurred the wrath of God unto themselves and have been struck with destitution for their rejection of the revelations of God and for unjustly murdering the Prophets. It is all because of their transgression and rebellion.

Abasement is made to cleave to them wherever they are found, except under a covenant with Allah and a covenant with men, and they have become deserving of wrath from Allah, and humiliation is made to cleave to them; this is because they disbelieved in the communications of Allah and slew the prophets unjustly; this is because they disobeyed and exceeded the limits.

<u>D</u>uribat AAalayhimu a<b>l</b><u>thth</u>illatu ayna m<u>a</u> thuqifoo ill<u>a</u> bi<u>h</u>ablin mina All<u>a</u>hi wa<u>h</u>ablin mina a<b>l</b>nn<u>a</u>si wab<u>a</u>oo bigha<u>d</u>abin mina All<u>a</u>hi wa<u>d</u>uribat AAalayhimu almaskanatu <u>tha</u>lika biannahum k<u>a</u>noo yakfuroona bi<u>a</u>y<u>a</u>ti All<u>a</u>hi wayaqtuloona alanbiy<u>a</u>a bighayri <u>h</u>aqqin <u>tha</u>lika bim<u>a</u> AAa<u>s</u>aw wak<u>a</u>noo yaAAtadoon<b>a</b>

abasement shall attend them wherever they are found, unless they make a covenant with God or with man. They have incurred God's wrath and have been utterly humbled, because they have persistently disbelieved in God's signs and killed prophets unjustly. This resulted from their disobedience and their habit of transgression.

Shame is pitched over them (Like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men; they draw on themselves wrath from Allah, and pitched over them is (the tent of) destitution. This because they rejected the Signs of Allah, and slew the prophets in defiance of right; this because they rebelled and transgressed beyond bounds.

Yet all of them are not alike. Among the people of the Book is a section upright, who recite the scriptures in the hours of the night and bow in adoration and pray,

All of them are not alike; among the People given the Book(s) are some who are firm on the truth – they recite the verses of Allah in the night hours and prostrate (before Him).

Yet they are not all alike; some of the People of the Book are a nation upstanding, that recite God's signs in the watches of the night, bowing themselves,

[But] they are not all alike: among the followers of earlier revelation there are upright people, who recite God's messages throughout the night, and prostrate themselves [before Him].

Not are they all alike. Of the people of the Book there are a community steadfast, reciting the revelations of Allah in the hours of night while they prostrate themselves.

Not all of them are alike; a party of the people of the Scripture stand for the right, they recite the Verses of Allah during the hours of the night, prostrating themselves in prayer.

They are not alike. Among the People of the Scripture is a community that is upright; they recite God’s revelations throughout the night, and they prostrate themselves.

Yet all are not alike: among the People of the Book there are upright people who recite the messages of Allah in the watches of the night and prostrate themselves in worship.

Not all of them are alike; a party of the People of the Scripture stand for the right, they recite the verses of Allah during the hours of the night, prostrating themselves in prayer.

They are not all alike. Of the People of the Scripture there is a staunch community who recite the revelations of Allah in the night season, falling prostrate (before Him).

Yet they are not all alike. Among the People of the Book is an upright nation; they recite Allah’s signs in the watches of the night and prostrate.

Yet they are not all alike. There are among the People of the Book an upstanding nation that recite the verses of Allah (the Koran) throughout the night and prostrate themselves,

They are not [all] the same; among the People of the Scripture is a community standing [in obedience], reciting the verses of Allah during periods of the night and prostrating [in prayer].

The People of the Book are not all the same. Some of them are straightforward. They recite the words of God in prostration at night.

They are not all alike; of the followers of the Book there is an upright party; they recite Allah's communications in the nighttime and they adore (Him).

Laysoo saw<u>a</u>an min ahli alkit<u>a</u>bi ommatun q<u>a</u>imatun yatloona <u>a</u>y<u>a</u>ti All<u>a</u>hi <u>a</u>n<u>a</u>a allayli wahum yasjudoon<b>a</b>

Yet they are not all alike. Of the People of the Book there are some who stand by their covenant; they recite the word of God during the night and prostrate themselves before Him,

Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration.

And believe in God and the Last Day, and enjoin what is good and forbid what is wrong, and who hasten to give in charity: they are among the upright and the doers of good.

They accept faith in Allah and the Last Day, and enjoin good deeds and forbid immorality, and hasten to perform good deeds; and they are the righteous.

believing in God and in the Last Day, bidding to honour and forbidding dishonour, vying one with the other in good works; those are of the righteous.

They believe in God and the Last Day, and enjoin the doing of what is right and forbid the doing of what is wrong, and vie with one another in doing good works: and these are among the righteous.

And they believe in Allah and the Last Day and command that which is reputable and prohibit that which is disreputable, and vie with each other to virtues. And these are of the righteous.

They believe in Allah and the Last Day; they enjoin Al-Ma'ruf (Islamic Monotheism, and following Prophet Muhammad SAW) and forbid Al-Munkar (polytheism, disbelief and opposing Prophet Muhammad SAW); and they hasten in (all) good works; and they are among the righteous.

They believe in God and the Last Day, and advocate righteousness and forbid evil, and are quick to do good deeds. These are among the righteous.

They believe in Allah and in the Last Day and enjoin what is right and forbid what is wrong, and hasten to excel each other in doing good. These are among the righteous.

They believe in Allah and the Last Day; they enjoin Al-Ma`ruf and forbid Al-Munkar; and they hasten in (all) good works; and they are among the righteous.

They believe in Allah and the Last Day, and enjoin right conduct and forbid indecency, and vie one with another in good works. These are of the righteous.

They have faith in Allah and the Last Day, and bid what is right and forbid what is wrong, and they are active in [performing] good deeds. Those are among the righteous.

who believe in Allah and the Last Day, who order honor and forbid dishonor and race in good works. These are the righteous.

They believe in Allah and the Last Day, and they enjoin what is right and forbid what is wrong and hasten to good deeds. And those are among the righteous.

They believe in God and the Day of Judgment. They command people to follow good, prohibit others from committing evil and compete with each other in doing good deeds. These are the righteous ones.

They believe in Allah and the last day, and they enjoin what is right and forbid the wrong and they strive with one another in hastening to good deeds, and those are among the good.

Yuminoona bi<b>A</b>ll<u>a</u>hi wa<b>a</b>lyawmi al<u>a</u>khiri wayamuroona bi<b>a</b>lmaAAroofi wayanhawna AAani almunkari wayus<u>a</u>riAAoona fee alkhayr<u>a</u>ti waol<u>a</u>ika mina a<b>l</b><u>ssa</u>li<u>h</u>een<b>a</b>

who believe in God and the Last Day, who enjoin justice and forbid evil and vie with each other in good works. These are righteous men

They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous.

And the good they do will not go unaccepted; for God is aware of those who keep away from evil.

And they will not be denied the reward of whatever good they do; and Allah knows the pious.

And whatsoever good you do, you shall not be denied the just reward of it; and God knows the godfearing.

And whatever good they do, they shall never be denied the reward thereof: for, God has full knowledge of those who are conscious of Him.

And whatsoever they do of virtue shall not be denied. And Allah is Knower of the God-fearing.

And whatever good they do, nothing will be rejected of them; for Allah knows well those who are Al-Muttaqun (the pious - see V. 2:2).

Whatever good they do, they will not be denied it. God knows the righteous.

Whatever good they do shall not go unappreciated, and Allah fully knows those who are pious.

And whatever good they do, nothing will be rejected of them; for Allah knows well the Muttaqin (the pious).

And whatever good they do, they will not be denied the meed thereof. Allah is Aware of those who ward off (evil).

Whatever good they do, they will not go unappreciated for it, and Allah knows well the Godwary.

Whatever good they do, for them it shall not be denied. Allah knows the cautious.

And whatever good they do - never will it be removed from them. And Allah is Knowing of the righteous.

They will never be denied the rewards of their good deeds. God knows well about the pious.

And whatever good they do, they shall not be denied it, and Allah knows those who guard (against evil).

Wam<u>a</u> yafAAaloo min khayrin falan yukfaroohu wa<b>A</b>ll<u>a</u>hu AAaleemun bi<b>a</b>lmuttaqeen<b>a</b>

and they will not be denied [the reward] for whatever good deeds they do: God knows the righteous.

Of the good that they do, nothing will be rejected of them; for Allah knoweth well those that do right.

As for those who disbelieve, neither wealth nor children will avail them in the least against God. They are the residents of Hell where they will live for ever.

Indeed those who disbelieve – neither their wealth nor their offspring will help save them in the least, from Allah; and they are the people of fire; remaining in it forever.

As for the unbelievers, their riches shall not avail them, neither their children, against God; those are the inhabitants of the Fire, therein dwelling forever.

[But,] behold, as for those who are bent on denying the truth - neither their worldly possessions nor their children will in the least avail them against God: and it is they who are destined for the fire, therein to abide.

Verily those who disbelieve, neither their riches nor their progeny shall avail them aught against Allah. And these are the fellows of the Fire; thereinto they shall be abiders.

Surely, those who reject Faith (disbelieve in Muhammad SAW as being Allah's Prophet and in all that which he has brought from Allah), neither their properties, nor their offspring will avail them aught against Allah. They are the dwellers of the Fire, therein they will abide. (Tafsir At-Tabari, Vol. 4, Page 58).

As for those who disbelieve, neither their possessions nor their children will avail them anything against God. These are the inhabitants of the Fire, abiding therein forever.

As for those who denied the Truth, neither their possessions nor their children will avail them against Allah. They are the people of the Fire, and therein they shall abide.

Surely, those who disbelieve, neither their properties nor their offspring will avail them against Allah. They are the dwellers of the Fire, therein they will abide.

Lo! the riches and the progeny of those who disbelieve will not avail them aught against Allah; and such are rightful owners of the Fire. They will abide therein.

As for the faithless, neither their wealth nor their children will avail them anything against Allah. They shall be the inmates of the Fire and remain in it [forever].

As for those who disbelieve, neither their riches nor their children shall help them a thing from Allah. They are the people of the Fire, and there they shall remain for ever.

Indeed, those who disbelieve - never will their wealth or their children avail them against Allah at all, and those are the companions of the Fire; they will abide therein eternally.

The wealth and the children of the unbelievers can never make them independent of God. They are the dwellers of hell wherein they will live forever.

(As for) those who disbelieve, surely neither their wealth nor their children shall avail them in the least against Allah; and these are the inmates of the fire; therein they shall abide.

Inna alla<u>th</u>eena kafaroo lan tughniya AAanhum amw<u>a</u>luhum wal<u>a</u> awl<u>a</u>duhum mina All<u>a</u>hi shayan waol<u>a</u>ika a<u>s</u><u>ha</u>bu a<b>l</b>nn<u>a</u>ri hum feeh<u>a</u> kh<u>a</u>lidoon<b>a</b>

As for those who deny the truth, neither their possessions nor their children shall avail them in the least against God. They will be inmates of the Fire. They will remain there for ever;

Those who reject Faith,- neither their possessions nor their (numerous) progeny will avail them aught against Allah: They will be companions of the Fire,-dwelling therein (for ever).

What they spend in the life of this world is like a frosty wind which smites and destroys the crops of a people who had wronged themselves. God did not wrong them, they wronged themselves.

The example of what they spend in this worldly life is similar to the freezing cold wind which struck the fields of a nation who wronged themselves, and destroyed it completely; and Allah did not oppress them, but it is they who wronged themselves.

The likeness of that they expend in this present life is as the likeness of a freezing blast that smites the tillage of a people who wronged themselves, and it destroyed that; God wronged them not, but themselves they wronged.

The parable of what they spend on the life of this world is that of an icy wind which smites the tilth of people who have sinned against themselves, and destroys it: for, it is not God who does them wrong, but it is they who are wronging themselves.

The likeness of that which they expend in this life of the world is as the likeness of a wind wherein is intense cold, it befalleth the tilth of a people who have wronged themselves, and destroyeth it. Allah wronged them not, but themselves they wrong.

The likeness of what they spend in this world is the likeness of a wind which is extremely cold; it struck the harvest of a people who did wrong aginst themselves and destroyed it, (i.e. the good deed of a person is only accepted if he is a monotheist and believes in all the Prophets of Allah, including Christ and Muhammad SAW). Allah wronged them not, but they wronged themselves.

The parable of what they spend in this worldly life is that of a frosty wind that strikes the harvest of a people who have wronged their souls, and destroys it. God did not wrong them, but they wronged their own selves.

The example of what they spend in the life of this world is like that of a wind accompanied with frost which smites the harvest of a people who wronged themselves, and lays it to waste. It is not Allah who wronged them; rather it is they who wrong themselves.

The parable of what they spend in this world is that of a wind of Sir; it struck the harvest of a people who did wrong against themselves and destroyed it. Allah wronged them not, but they wronged themselves.

The likeness of that which they spend in this life of the world is as the likeness of a biting, icy wind which smiteth the harvest of a people who have wronged themselves, and devastateth it. Allah wronged them not, but they do wrong themselves.

The parable of what they spend in the life of this world is that of a cold wind that strikes the tillage of a people who wronged themselves, destroying it. Allah does not wrong them, but they wrong themselves.

The wealth they spend in this worldly life is like a freezing wind that smites the harvest of a people who have wronged themselves and destroys it. Allah has not wronged them, but they wronged themselves.

The example of what they spend in this worldly life is like that of a wind containing frost which strikes the harvest of a people who have wronged themselves and destroys it. And Allah has not wronged them, but they wrong themselves.

What they spend in this life is like the freezing wind that may strike and destroy the farms of the people who have wronged themselves. God has not done injustice to them, but they have wronged themselves.

The likeness of what they spend in the life of this world is as the likeness of wind in which is intense cold (that) smites the seed produce of a people who have done injustice to their souls and destroys it; and Allah is not unjust to them, but they are unjust to themselves.

Mathalu m<u>a</u> yunfiqoona fee h<u>ath</u>ihi al<u>h</u>ay<u>a</u>ti a<b>l</b>dduny<u>a</u> kamathali ree<u>h</u>in feeh<u>a</u> <u>s</u>irrun a<u>sa</u>bat <u>h</u>artha qawmin <i><u>th</u></i>alamoo anfusahum faahlakathu wam<u>a</u> <i><u>th</u></i>alamahumu All<u>a</u>hu wal<u>a</u>kin anfusahum ya<i><u>th</u></i>limoon<b>a</b>

that which they spend in pursuit of the life of this world is like a biting frosty blast which smites the harvest of a people who have wronged themselves, and destroys it. God is not unjust to them; they are unjust to their own souls.

What they spend in the life of this (material) world May be likened to a wind which brings a nipping frost: It strikes and destroys the harvest of men who have wronged their own souls: it is not Allah that hath wronged them, but they wrong themselves.

O believers, do not make others except your own people your confidants. They will spare no effort to ruin you: They surely desire your annihilation. Hate is on their tongues, and what they hide in their hearts is worse. We have shown you the signs if you have sense.

O People who Believe! Do not share your secrets with others – they do all they can to ruin you; they desire the maximum harm for you; enmity has been revealed from their speech, and what they hide in their breasts is greater; we have explained the signs clearly to you, if you have intelligence.

O believers, take not for your intimates outside yourselves such men spare nothing to ruin you; they yearn for you to suffer Hatred has already shown itself of their mouths, and what their breasts conceal is yet greater. Now We have made clear to you the signs, if you understand.

O YOU who have attained to faith! Do not take for your bosom-friends people who are not of your kind. They spare no effort to corrupt you; they would love to see you in distress. Vehement hatred has already come into the open from out of their mouths, but what their hearts conceal is yet worse. We have indeed made the signs [thereof] clear unto you, if you would but use your reason.

O Ye who believe! take not for an intimate anyone besides yourselves; they shall not be remiss in doing you mischief. Fain would they that which distresseth you. Surely their malice hath shewn itself by their mouths, and that which their breasts conceal is greater still. Surely We have expounded unto you the signs, if ye will but reflect.

O you who believe! Take not as (your) Bitanah (advisors, consultants, protectors, helpers, friends, etc.) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayat (proofs, evidences, verses) if you understand.

O you who believe! Do not befriend outsiders who never cease to wish you harm. They love to see you suffer. Hatred has already appeared from their mouths, but what their hearts conceal is worse. We have made the messages clear for you, if you understand.

Believers! Do not take for intimate friends those who are not of your kind. They spare no effort to injure you. Indeed they love all that distresses you. Their hatred is clearly manifest in what they say, and what their breasts conceal is even greater. Now We have made Our messages clear to you, if only you can understand (the danger of their intimacy).

O you who believe! Take not as (your) Bitanah (advisors, helpers) those other than your own, since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayat if you understand.

O ye who believe! Take not for intimates others than your own folk, who would spare no pains to ruin you; they love to hamper you. Hatred is revealed by (the utterance of) their mouths, but that which their breasts hide is greater. We have made plain for you the revelations if ye will understand.

O you who have faith! Do not take your confidants from others than yourselves; they will spare nothing to ruin you. They are eager to see you in distress. Hatred has already shown itself from their mouths, and what their breasts hide [within] is yet worse. We have certainly made the signs clear for you, should you exercise your reason.

Believers, do not take intimates with other than your own. They spare nothing to ruin you, they yearn for you to suffer. Hatred has already shown itself from their mouths, and what their chests conceal is yet greater. Indeed, We have made clear to you the signs, if you understand.

O you who have believed, do not take as intimates those other than yourselves, for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.

Believers, do not expose your privacy to the unbelievers. They like to mislead you and see that you are seriously harmed. Signs of animosity from their mouths have already become audible, but what they hide in their heads is even worse. We have certainly made Our evidence clear, if only you would consider it.

O you who believe! do not take for intimate friends from among others than your own people; they do not fall short of inflicting loss upon you; they love what distresses you; vehement hatred has already appeared from out of their mouths, and what their breasts conceal is greater still; indeed, We have made the communications clear to you, if you will understand.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> tattakhi<u>th</u>oo bi<u>ta</u>natan min doonikum l<u>a</u> yaloonakum khab<u>a</u>lan waddoo m<u>a</u> AAanittum qad badati albagh<u>da</u>o min afw<u>a</u>hihim wam<u>a</u> tukhfee <u>s</u>udooruhum akbaru qad bayyann<u>a</u> lakumu al<u>a</u>y<u>a</u>ti in kuntum taAAqiloon<b>a</b>

Believers, do not take outsiders as your intimate friends, they will spare no effort to harm you. They love to see you suffer; their hatred is evident from the words which fall from their mouths. But what their hearts conceal is far worse. We have made Our signs clear to you; will you not understand?

O ye who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you. They only desire your ruin: Rank hatred has already appeared from their mouths: What their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom.

Just think! You hold them as your friends but they do not, even though you believe in all the Scriptures. When they meet you they say: "We believe;" but when they are alone they bite their fingers in rage. Say: "Die of your rage. God is aware of the secrets of the hearts."

Listen! It is you who love them and they do not love you, whereas the fact is that you believe in all the Books; when they meet you they say, “We believe”; and when they are alone they chew their fingers at you with rage; say, “Die in your frenzy!” Allah knows well what lies within the hearts.

Ha, there you are; you love them, and they love you not; you believe in the Book, all of it, and when they meet you they say, 'We believe,' but when they go privily, they bite at you their fingers, enraged. Say: 'Die in your rage; God knows the thoughts in the breasts.'

Lo! It is you who [are prepared to] love them, but they will not love you, although you believe in all of the revelation. And when they meet you, they assert, "We believe [as you believe]"; but when they find themselves alone, they gnaw their fingers in rage against you. Say: "Perish in your rage! Behold, God has full knowledge of what is in the hearts [of men]!"

Lo! it is you who love them whereas they love you not, and you believe in the Book, all of it. When they meet you, they say: we believe. And when they are alone, they bite their fingertips at you in rage. Say thou: die in your rage. Verily Allah is Knower of that which is in the breasts.

Lo! You are the ones who love them but they love you not, and you believe in all the Scriptures [i.e. you believe in the Taurat (Torah) and the Injeel (Gospel), while they disbelieve in your Book, the Quran]. And when they meet you, they say, "We believe". But when they are alone, they bite the tips of their fingers at you in rage. Say: "Perish in your rage. Certainly, Allah knows what is in the breasts (all the secrets)."

There you are, you love them, but they do not love you, and you believe in the entire scripture. And when they meet you, they say, “We believe;” but when they are alone, they bite their fingers in rage at you. Say, “Die in your rage; God knows what is within the hearts.”

Lo! It is you who love them but they do not love you even though you believe in the whole of the (heavenly) Book. When they meet you they say: 'We believe', but when they are by themselves they bite their fingers in rage at you. Say: 'Perish in your rage.' Allah knows even what lies hidden in their breasts.

Lo! You are the ones who love them but they love you not, and you believe in all the Scriptures. And when they meet you, they say, "We believe." But when they are alone, they bite their Anamil at you in rage. Say: "Perish in your rage. Certainly, Allah knows what is in the breasts (all the secrets). "

Lo! ye are those who love them though they love you not, and ye believe in all the Scripture. When they fall in with you they say: We believe; but when they go apart they bite their finger-tips at you, for rage. Say: Perish in your rage! Lo! Allah is Aware of what is hidden in (your) breasts.

Ah! You are the ones who bear love towards them, while they do not love you, though you believe in all the Books. When they meet you, they say, ‘We believe,’ but when they are alone, they bite their fingertips at you out of rage. Say, ‘Die of your rage!’ Indeed Allah knows well what is in the breasts.

There you are loving them, and they do not love you. You believe in the entire Book. When they meet you they say: 'We, believe' But when alone, they bite their fingertips at you out of rage. Say: 'Die in your rage! Allah has knowledge of what is in your chests'

Here you are loving them but they are not loving you, while you believe in the Scripture - all of it. And when they meet you, they say, "We believe." But when they are alone, they bite their fingertips at you in rage. Say, "Die in your rage. Indeed, Allah is Knowing of that within the breasts."

There are people whom you love, but they do not love you, despite your belief in all the (heavenly) Books. On meeting you They proclaim belief on meeting you, but in private, bite their fingers at you in anger. Tell them, "Perish in your rage! God knows well what is in everyone's hearts".

Lo! you are they who will love them while they do not love you, and you believe in the Book (in) the whole of it; and when they meet you they say: We believe, and when they are alone, they bite the ends of their fingers in rage against you. Say: Die in your rage; surely Allah knows what is in the breasts.

H<u>a</u>antum ol<u>a</u>i tu<u>h</u>ibboonahum wal<u>a</u> yu<u>h</u>ibboonakum watuminoona bi<b>a</b>lkit<u>a</u>bi kullihi wai<u>tha</u> laqookum q<u>a</u>loo <u>a</u>mann<u>a</u> wai<u>tha</u> khalaw AAa<u>dd</u>oo AAalaykumu alan<u>a</u>mila mina alghay<i><u>th</u></i>i qul mootoo bighay<i><u>th</u></i>ikum inna All<u>a</u>ha AAaleemun bi<u>tha</u>ti a<b>l</b><u>ss</u>udoor<b>i</b>

It is you who love them, but they do not love you; you believe in all the revealed Books. When they meet you, they say, "We believe," but when they are alone, they bite their fingertips with rage. Say, "Die of rage!" God is aware of what your hearts contain.

Ah! ye are those who love them, but they love you not,- though ye believe in the whole of the Book. When they meet you, they say, "We believe": But when they are alone, they bite off the very tips of their fingers at you in their rage. Say: "Perish in your rage; Allah knoweth well all the secrets of the heart."

If good comes your way, they are vexed; but if evil befalls you they are pleased and rejoice; yet if you are patient and guard yourselves against evil, their cunning will not harm you in the least, for whatsoever they do is well within the reach of God.

If some good reaches you, they feel unhappy; and if misfortune befalls you, they will rejoice; and if you remain steadfast and pious, their evil scheme will not harm you in the least; undoubtedly all what they do is encompassed by Allah.

If you are visited by good fortune, it vexes them; but if you are smitten by evil, they rejoice at it. Yet if you are patient and godfearing, their guile will hurt you nothing; God encompasses the things they do.

If good fortune comes to you, it grieves them; and if evil befalls you, they rejoice in it. But if you are patient in adversity and conscious of God, their guile cannot harm you at all: for, verily, God encompasses [with His might] all that they do.

If there happenoth unto you any good it grieveth them, and if there happenoth unto you an ill, they rejoice thereat. And if ye remain persevering and God-fearing their guile shall not harm you at all. Verily Allah is of that which they work Encompasser.

If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it. But if you remain patient and become Al-Muttaqun (the pious - see V. 2:2), not the least harm will their cunning do to you. Surely, Allah surrounds all that they do.

If something good happens to you, it upsets them; but if something bad befalls you, they rejoice at it. But if you persevere and maintain righteousness, their schemes will not harm you at all. God comprehends what they do.

If anything good happens to you they are grieved; if any misfortune befalls you they rejoice at it. But if you remain steadfast and mindful of Allah their designs will not cause you harm. Allah surely encompasses all that they do.

If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it. But if you remain patient and have Taqwa, not the least harm will their cunning do to you. Surely, Allah surrounds all that they do.

If a lucky chance befall you, it is evil unto them, and if disaster strike you they rejoice thereat. But if ye persevere and keep from evil their guile will never harm you. Lo! Allah is Surrounding what they do.

If some good should befall you, it upsets them, but if some ill befalls you, they rejoice at it. Yet if you are patient and Godwary, their guile will not harm you in any way. Indeed Allah encompasses what they do.

When you are touched with good fortune, they grieve, but when evil befalls you, they rejoice. If you are patient and cautious, their guile will never harm you. Allah encompasses what they do.

If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Allah, their plot will not harm you at all. Indeed, Allah is encompassing of what they do.

They hate to see your success and rejoice if any misfortune befalls you. If you will be patient and pious, their plots can cause no harm to you. God has control over all their actions.

If good befalls you, it grieves them, and if an evil afflicts you, they rejoice at it; and if you are patient and guard yourselves, their scheme will not injure you in any way; surely Allah comprehends what they do.

In tamsaskum <u>h</u>asanatun tasuhum wain tu<u>s</u>ibkum sayyiatun yafra<u>h</u>oo bih<u>a</u> wain ta<u>s</u>biroo watattaqoo l<u>a</u> ya<u>d</u>urrukum kayduhum shayan inna All<u>a</u>ha bim<u>a</u> yaAAmaloona mu<u>h</u>ee<u>t</u><b>un</b>

Whenever something good happens to you, it grieves them; but when evil befalls you, they rejoice. If you persevere and fear God, their designs will never harm you in the least: God encompasses all that they do.

If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it. But if ye are constant and do right, not the least harm will their cunning do to you; for Allah Compasseth round about all that they do.

Remember when you set forth in the morning from your house assigning the faithful positions for the battle, God heard everything and knew all.

And remember O dear Prophet (Mohammed – peace and blessings be upon him) when you came forth from your house in the morning, appointing the believers on positions of battle; and Allah is All Hearing, All Knowing.

When thou wentest forth at dawn from thy people to lodge the believers in their pitches for the battle -- God is All-hearing, All-knowing --

AND [remember, O Prophet, the day] when thou didst set out from thy home at early morn to place the believers in battle array. And God was all-hearing, all-knowing

And recall what time thou settedst forth from thy household early to settle believers in positions for the fight. And Allah is Hearing, Knowing.

And (remember) when you (Muhammad SAW) left your household in the morning to post the believers at their stations for the battle (of Uhud). And Allah is All-Hearer, All-Knower.

Remember when you left your home in the morning, to assign battle-positions for the believers. God is Hearing and Knowing.

(O Messenger! Remind the Muslims of the occasion) when you went forth from your home at early dawn (to the battlefield of Uhud) and placed the believers in battle arrays. Allah is All-Hearing, All-Knowing.

And (remember) when you left your household in the morning to post the believers at their stations for the battle (of Uhud). And Allah is All-Hearer, All-Knower.

And when thou settedst forth at daybreak from thy housefolk to assign to the believers their positions for the battle, Allah was Hearer, Knower.

When you left your family at dawn to settle the faithful in their positions for battle —and Allah is all-hearing, all-knowing.

And when you went out at dawn from your family to lodge the believers in their positions for the battle. Allah is Hearing, Knowing.

And [remember] when you, [O Muhammad], left your family in the morning to post the believers at their stations for the battle [of Uhud] - and Allah is Hearing and Knowing -

(Muhammad), remember the morning when you left home to show the believers their position in the battle? God is All-hearing and All-knowing.

And when you did go forth early in the morning from your family to lodge the believers in encampments for war and Allah is Hearing, Knowing.

Wai<u>th</u> ghadawta min ahlika tubawwio almumineena maq<u>a</u>AAida lilqit<u>a</u>li wa<b>A</b>ll<u>a</u>hu sameeAAun AAaleem<b>un</b>

When you set out at dawn from your home to assign battle positions to the believers -- God hears all and knows all.

Remember that morning Thou didst leave Thy household (early) to post the faithful at their stations for battle: And Allah heareth and knoweth all things:

When two of your bands were about to lose heart God befriended them; and in Him should the faithful place their trust.

When two groups among you almost decided to show cowardice – and Allah is their Protector; and in Allah only should the believers trust.

when two parties of you were about to lose heart, though God was their Protector -- and in God let the believers put all their trust --

when two groups from among you were about to lose heart, although God was near unto them and it is in God that the believers must place their trust:

Recall what time two sections of you bethought that they should flag whereas Allah was the Patron of the twain. In Allah, then, let the believers trust.

When two parties from among you were about to lose heart, but Allah was their Wali (Supporter and Protector). And in Allah should the believers put their trust.

When two groups among you almost faltered, but God was their Protector. So in God let the believers put their trust.

And recall when two groups from among you were inclined to flag although Allah was their protector; it is in Allah that the believers should put their trust.

When two parties from among you were about to lose heart, but Allah was their Wali (Supporter and Protector). And in Allah should the believers put their trust.

When two parties of you almost fell away, and Allah was their Protecting Friend. In Allah let believers put their trust.

When two groups among you were about to lose courage—though Allah is their guardian, and in Allah let all the faithful put their trust.

Two parties of you were about to fail, though Allah was their Guardian, and in Allah believers put all their trust.

When two parties among you were about to lose courage, but Allah was their ally; and upon Allah the believers should rely.

Two groups among you almost lost courage despite having God as their Guardian. The believers should always have trust in God.

When two parties from among you had determined that they should show cowardice, and Allah was the guardian of them both, and in Allah should the believers trust.

I<u>th</u> hammat <u>ta</u>ifat<u>a</u>ni minkum an tafshal<u>a</u> wa<b>A</b>ll<u>a</u>hu waliyyuhum<u>a</u> waAAal<u>a</u> All<u>a</u>hi falyatawakkali almuminoon<b>a</b>

When two groups from among you were about to lose heart, God was their protector. In God let the faithful put their trust.

Remember two of your parties Meditated cowardice; but Allah was their protector, and in Allah should the faithful (Ever) put their trust.

For God had helped you during the Battle of Badr at a time when you were helpless. So act in compliance with the laws of God; you may well be grateful.

Allah indeed aided you at Badr when you had no means; so fear Allah – so that you may be thankful.

and God most surely helped you at Badr, when you were utterly abject. So fear God, and haply you Will be thankful.

for, indeed, God did succour you at Badr, when you were utterly weak. Remain, then, conscious of God, so that you might have cause to be grateful.

And assuredly Allah had succoured you at Badr While ye were humble. Wherefore fear Allah that haply ye may return thanks.

And Allah has already made you victorious at Badr, when you were a weak little force. So fear Allah much [abstain from all kinds of sins and evil deeds which He has forbidden and love Allah much, perform all kinds of good deeds which He has ordained] that you may be grateful.

God had given you victory at Badr, when you were weak. So fear God, that you may be thankful.

For sure Allah helped you at Badr when you were utterly weak. Beware, then, of Allah; perhaps you will be thankful.

And Allah has already made you victorious at Badr, when you were a weak little force. So have Taqwa of Allah that you may be grateful.

Allah had already given you the victory at Badr, when ye were contemptible. So observe your duty to Allah in order that ye may be thankful.

Certainly Allah helped you at Badr, when you were weak [in the enemy’s eyes]. So be wary of Allah so that you may give thanks.

And Allah most assuredly helped you at Badr when you were humiliated. Therefore, fear Allah, in order that you will give thanks to Him.

And already had Allah given you victory at [the battle of] Badr while you were few in number. Then fear Allah; perhaps you will be grateful.

God gave you victory in the battle of Badr where your forces were much weaker than those of the enemy. Have fear of God so that you may give Him thanks.

And Allah did certainly assist you at Badr when you were weak; be careful of (your duty to) Allah then, that you may give thanks.

Walaqad na<u>s</u>arakumu All<u>a</u>hu bibadrin waantum a<u>th</u>illatun fa<b>i</b>ttaqoo All<u>a</u>ha laAAallakum tashkuroon<b>a</b>

God had already helped you at Badr, when you were weak. Fear God, so that you may be grateful.

Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah; thus May ye show your gratitude.

Remember when you said to the faithful: "Is it not sufficient that your Lord should send for your help three thousand angels from the heavens?

When you O dear Prophet (Mohammed – peace and blessings be upon him) said to the believers, “Is it not sufficient for you that your Lord may support you by sending down three thousand angels?”

When thou saidst to the believers, 'Is it not enough for you that your Lord should reinforce you with three thousand angels sent down upon you?

[And remember] when thou didst say unto the believers: "Is it not enough for you [to know] that your Sustainer will aid you with three thousand angels sent down [from on high]?

And Recall what time thou saidst to the believers: sufficieth it not unto that your lord should reinforce you with three thousand angels sent down.

(Remember) when you (Muhammad SAW) said to the believers, "Is it not enough for you that your Lord (Allah) should help you with three thousand angels; sent down?"

When you said to the believers, “Is it not enough for you that your Lord has reinforced you with three thousand angels, sent down?”

And recall when you said to the believers: 'Will it not suffice you that your Lord will aid you by sending down three thousand angels?

(Remember) when you said to the believers, "Is it not enough for you that your Lord should help you with three thousand angels sent down"

When thou didst say unto the believers: Is it not sufficient for you that your Lord should support you with three thousand angels sent down (to your help)?

When you were saying to the faithful, ‘Is it not enough for you that your Lord should aid you with three thousand angels sent down?’

When you said to the believers: 'Is it not enough for you that your Lord should reinforce you with three thousand angels sent down upon you?

[Remember] when you said to the believers, "Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down?

Also, remember when you said to the believers, "Is it not enough that your Lord is helping you with a force of three thousand angels sent (from the heavens)?"

When you said to the believers: Does it not suffice you that your Lord should assist you with three thousand of the angels sent down?

I<u>th</u> taqoolu lilmumineena alan yakfiyakum an yumiddakum rabbukum bithal<u>a</u>thati <u>a</u>l<u>a</u>fin mina almal<u>a</u>ikati munzaleen<b>a</b>

[And remember] when you said to the believers, "Does it not suffice that your Lord helps you by sending down three thousand angels?

Remember thou saidst to the Faithful: "Is it not enough for you that Allah should help you with three thousand angels (Specially) sent down?

Indeed if you are patient and take heed for yourselves, and the (enemy) come rushing at you suddenly your Lord will send even five thousand angels on chargers sweeping down."

Yes, why not? If you patiently endure and remain pious, and the disbelievers attack you suddenly, your Lord will send down five thousand marked angels to help you.

Yea; if you are patient and godfearing, and the foe come against you instantly, your Lord will reinforce you with five thousand swooping angels.'

Nay, but if you are patient in adversity and conscious of Him, and the enemy should fall upon you of a sudden, your Sustainer will aid you with five thousand angels swooping down!"

O Yea! if ye but remain persevering and God-fearing, and they should come upon you in this rush of theirs, your Lord shall reinforce you with five thousand angels marked.

"Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks (of distinction)."

It is; but if you persevere and remain cautious, and they attack you suddenly, your Lord will reinforce you with five thousand angels, well trained.

If you are steadfast and mindful of God, even though the enemy should suddenly fall upon you, your Lord will help you even with five thousand marked angels.

"But, if you hold on to patience and have Taqwa, and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks (of distinction)."

Nay, but if ye persevere, and keep from evil, and (the enemy) attack you suddenly, your Lord will help you with five thousand angels sweeping on.

Yes, if you are steadfast and Godwary, and should they come at you suddenly, your Lord will aid you with five thousand angels sent in [to the scene of battle].

Rather, if you have patience and are cautious, and they suddenly come against you, your Lord will reinforce you with five thousand marked angels'

Yes, if you remain patient and conscious of Allah and the enemy come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction]

Certainly, if you have patience and piety, even if the enemy attacks immediately after this, God will help you with another force of five thousand angels, all splendidly (and or distinctly marked) dressed.

Yea! if you remain patient and are on your guard, and they come upon you in a headlong manner, your Lord will assist you with five thousand of the havoc-making angels.

Bal<u>a</u> in ta<u>s</u>biroo watattaqoo wayatookum min fawrihim h<u>atha</u> yumdidkum rabbukum bikhamsati <u>a</u>l<u>a</u>fin mina almal<u>a</u>ikati musawwimeen<b>a</b>

If you remain patient and God-fearing, and the enemy should fall upon you all of a sudden, Your Lord will reinforce you with five thousand angels clearly marked!"

"Yea, - if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught.

And God did not do so but as good tidings for you, and to reassure your hearts for victory comes from God alone, the all-mighty and all-wise --

And Allah did not bestow this victory except for your happiness, and only that your hearts may attain peace with it; and there is no help except from Allah, the Almighty, the Wise.

God wrought this not, save as good tiding to you, and that your hearts might be at rest; help comes only from God the All-mighty, the All-wise;

And God ordained this [to be said by His Apostle] only as a glad tiding for you, and that your hearts should thereby be set at rest - since no succour can come from any save God, the Almighty, the Truly Wise -

And this Allah made not except as a joyful enunciation unto you, and that thereby your hearts might be set at rest--and no succour is there but from before Allah, the Mighty, the Wise.

Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah, the All-Mighty, the All-Wise.

God made it but a message of hope for you, and to reassure your hearts thereby. Victory comes only from God the Almighty, the Wise.

Allah has reminded you of this only as a glad tiding to you and so as to let your hearts be at rest. Help can only come from Allah, the All-Mighty, the All-Wise.

Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah, the All-Mighty, the All-Wise.

Allah ordained this only as a message of good cheer for you, and that thereby your hearts might be at rest - Victory cometh only from Allah, the Mighty, the Wise -

Allah did not appoint it but as a good news for you and to reassure with it your hearts; and victory comes only from Allah, the All-mighty, the All-wise,

Allah did not make this to be except as glad tidings for you, so that your hearts might be comforted. Victory comes only from Allah, the Mighty, the Wise.

And Allah made it not except as [a sign of] good tidings for you and to reassure your hearts thereby. And victory is not except from Allah, the Exalted in Might, the Wise -

The sending of the angels is a glad news from your Lord so that you would have more confidence in Him. No victory is real unless it is from God, the Majestic and All-wise.

And Allah did not make it but as good news for you, and that your hearts might be at ease thereby, and victory is only from Allah, the Mighty, the Wise.

Wam<u>a</u> jaAAalahu All<u>a</u>hu ill<u>a</u> bushr<u>a</u> lakum walita<u>t</u>mainna quloobukum bihi wam<u>a</u> a<b>l</b>nna<u>s</u>ru ill<u>a</u> min AAindi All<u>a</u>hi alAAazeezi al<u>h</u>akeem<b>i</b>

and God ordained this only as good news for you so that your hearts might be comforted, help comes only from God, the Powerful, the Wise One,

Allah made it but a message of hope for you, and an assurance to your hearts: (in any case) there is no help except from Allah. The Exalted, the Wise:

In order that He may cut off a part of unbelievers or overthrow them, and they turn back in frustration.

So He may cut off a part of the disbelievers, or disgrace them so that they return unsuccessful.

and that He might cut off a part of the unbelievers or frustrate them, so that they turned in their tracks, disappointed.

[and] that [through you] He might destroy some of those who were bent on denying the truth, and so abase the others that they would withdraw in utter hopelessness.

That He may cut: off a portion of those who disbelieve, or abase them so that they may go back disappointed.

That He might cut off a part of those who disbelieve, or expose them to infamy, so that they retire frustrated.

He thus cuts off a section of those who disbelieved, or subdues them, so they retreat disappointed.

And Allah provided this aid to you in order to cut off a part of those who disbelieved and frustrate them so that they retreat in utter disappointment.

That He might cut off a part of those who disbelieve, or expose them to infamy, so that they retire frustrated.

That He may cut off a part of those who disbelieve, or overwhelm them so that they retire, frustrated.

that He may cut down a section of the faithless, or subdue them, so that they retreat disappointed.

And that He might cut off a part of those who disbelieve or suppress them, so that they will turn back, disappointed.

That He might cut down a section of the disbelievers or suppress them so that they turn back disappointed.

(They are sent) to break the power of the unbelievers or disgrace them and make them return after having lost all hope."

That He may cut off a portion from among those who disbelieve, or abase them so that they should return disappointed of attaining what they desired.

Liyaq<u>t</u>aAAa <u>t</u>arafan mina alla<u>th</u>eena kafaroo aw yakbitahum fayanqaliboo kh<u>a</u>ibeen<b>a</b>

and so that He might cut off a portion of those who are bent on denying the truth or abase them so that they might be turned back frustrated.

That He might cut off a fringe of the Unbelievers or expose them to infamy, and they should then be turned back, frustrated of their purpose.

You have no say in the matter if He pardon them or punish them, for they are unjust.

This matter is not for you to decide – whether He guides them to repent or punishes them, for they are the unjust.

No part of the matter is thine, whether He turns towards them again, or chastises them; for they are evildoers.

[And] it is in no wise for thee [O Prophet] to decide whether He shall accept their repentance or chastise them - for, behold, they are but wrongdoers,

Not with thee is aught of the affair: He shall either relent toward them or torment them, for verily they are wrong-doers.

Not for you (O Muhammad SAW, but for Allah) is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the Zalimun (polytheists, disobedients, and wrong-doers, etc.).

It is no concern of yours whether He redeems them or punishes them. They are wrongdoers.

(O Messenger!) It is not for you to decide whether He will accept their repentance or chastise them, for they surely are wrongdoers.

Not for you is the decision; whether He turns in mercy to (pardon) them or punishes them; verily, they are the wrongdoers.

It is no concern at all of thee (Muhammad) whether He relent toward them or punish them; for they are evil-doers.

You have no hand in the matter, whether He accepts their repentance or punishes them, for they are indeed wrongdoers.

No part of the matter is yours whether He turns towards them or punishes them. They are harmdoers.

Not for you, [O Muhammad, but for Allah], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers.

(Muhammad), it is not your concern whether He forgives them or punishes them for they are unjust.

You have no concern in the affair whether He turns to them (mercifully) or chastises them, for surely they are unjust.

Laysa laka mina alamri shayon aw yatooba AAalayhim aw yuAAa<u>thth</u>ibahum fainnahum <i><u>th</u></i><u>a</u>limoon<b>a</b>

You have no say in this affair to decide whether He will relent towards them or He will punish them: they are wrongdoers.

Not for thee, (but for Allah), is the decision: Whether He turn in mercy to them, or punish them; for they are indeed wrong-doers.

To God belongs all that is in the heavens and the earth: He may pardon whom He please and punish whom He will. Yet God is forgiving and kind.

And to Allah only belongs all whatever is in the heavens and all whatever is in the earth; He may forgive whomever He wills, and punish whomever He wills; and Allah is Oft Forgiving, Most Merciful.

To God belongs all that is in the heavens and earth; He forgives whom He will, and chastises whom He will; God is All-forgiving, All-compassionate.

whereas unto God belongs all that is in the heavens and all that is on earth: He forgives whom He wills, and He chastises whom He wills; and God is much-forgiving, a dispenser of grace.

Allah's is whatsoever is in the heavens and whatsoever is in the earth. He forgiveth whomsoever He listeth, and tormenteth whomsoever He listeth. And Allah is Forgiving, Merciful.

And to Allah belongs all that is in the heavens and all that is in the earth. He forgives whom He wills, and punishes whom He wills. And Allah is Oft-Forgiving, Most Merciful.

To God belongs everything in the heavens and the earth. He forgives whom He wills, and He punishes whom He wills. God is Most Forgiving, Most Merciful.

Whatever is in the heavens and the earth belongs to Allah. He forgives whom He wills, and chastises whom He wills: Allah is indeed All-Forgiving, Most-Compassionate.

And to Allah belongs all that is in the heavens and all that is in the earth. He forgives whom He wills, and punishes whom He wills. And Allah is Oft-Forgiving, Most Merciful.

Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. He forgiveth whom He will, and punisheth whom He will. Allah is Forgiving, Merciful.

To Allah belongs whatever there is in the heavens and the earth: He forgives whomever He wishes and punishes whomever He wishes, and Allah is all-forgiving, all-merciful.

To Allah belongs all that is in the heavens and the earth. He forgives whom He will and punishes whom He will. Allah is Forgiving, the Most Merciful.

And to Allah belongs whatever is in the heavens and whatever is on the earth. He forgives whom He wills and punishes whom He wills. And Allah is Forgiving and Merciful.

To God belongs all that is in the heavens and the earth. He may forgive or punish whomever He wants. God is All-forgiving and All-merciful.

And whatever is in the heavens and whatever is in the earth is Allah's; He forgives whom He pleases and chastises whom He pleases; and Allah is Forgiving, Merciful.

Walill<u>a</u>hi m<u>a</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wam<u>a</u> fee alar<u>d</u>i yaghfiru liman yash<u>a</u>o wayuAAa<u>thth</u>ibu man yash<u>a</u>o wa<b>A</b>ll<u>a</u>hu ghafoorun ra<u>h</u>eem<b>un</b>

Whatever is in the heavens and whatever is on the earth belong to God. He forgives whoever He pleases and punishes whoever He pleases. God is most forgiving and ever merciful.

To Allah belongeth all that is in the heavens and on earth. He forgiveth whom He pleaseth and punisheth whom He pleaseth; but Allah is Oft-Forgiving, Most Merciful.

O you who believe, do not practice usury, charging doubled and redoubled (interest); but have fear of God: you may well attain your goal.

O People who Believe! Do not devour usury doubling and quadrupling it; and fear Allah, hoping that you achieve success.

O believers, devour not usury, doubled and redoubled, and fear you God; haply so you will prosper.

O YOU who have attained to faith! Do not gorge yourselves on usury, doubling and re-doubling it - but remain conscious of God, so that you might attain to a happy state;

O Ye who believe! devour not multiplied manifold; and fear usury, Allah, haply ye may fare well.

O you who believe! Eat not Riba (usury) doubled and multiplied, but fear Allah that you may be successful.

O you who believe! Do not feed on usury, compounded over and over, and fear God, so that you may prosper.

Believers! Do not swallow interest, doubled and redoubled, and be mindful of Allah so that you may attain true success.

O you who believe! Do not consume Riba doubled and multiplied, but fear Allah that you may be successful.

O ye who believe! Devour not usury, doubling and quadrupling (the sum lent). Observe your duty to Allah, that ye may be successful.

O you who have faith! Do not exact usury, twofold and severalfold, and be wary of Allah so that you may be felicitous.

Believers, do not consume usury, doubled and redoubled, and fear Allah, in order that you shall prosper.

O you who have believed, do not consume usury, doubled and multiplied, but fear Allah that you may be successful.

Believers, do not accept illegal interest in order to increase your wealth many times over. Have fear of God so that you will have everlasting happiness.

O you who believe! do not devour usury, making it double and redouble, and be careful of (your duty to) Allah, that you may be successful.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> takuloo a<b>l</b>rrib<u>a</u> a<u>d</u>AA<u>a</u>fan mu<u>da</u>AAafatan wa<b>i</b>ttaqoo All<u>a</u>ha laAAallakum tufli<u>h</u>oon<b>a</b>

Believers, do not devour usury multiplied many times over. Fear God, so that you may prosper,

O ye who believe! Devour not usury, doubled and multiplied; but fear Allah; that ye may (really) prosper.

Keep away from the Fire prepared for the infidels;

And save yourselves from the fire which is prepared for disbelievers.

And fear the Fire prepared for the unbelievers,

and beware of the fire which awaits those who deny the truth!

And beware of the Fire gotten ready for the infidels.

And fear the Fire, which is prepared for the disbelievers.

And guard yourselves against the Fire that is prepared for the disbelievers.

And have fear of the Fire which awaits those who deny the Truth.

And fear the Fire, which is prepared for the disbelievers.

And ward off (from yourselves) the Fire prepared for disbelievers.

Beware of the Fire, which has been prepared for the faithless,

Guard yourselves against the Fire prepared for unbelievers.

And fear the Fire, which has been prepared for the disbelievers.

Save yourselves from the fire which is prepared for the unbelievers.

And guard yourselves against the fire which has been prepared for the unbelievers.

Wa<b>i</b>ttaqoo a<b>l</b>nn<u>a</u>ra allatee oAAiddat lilk<u>a</u>fireen<b>a</b>

guard yourself against the Fire prepared for those who deny the truth,

Fear the Fire, which is repaired for those who reject Faith:

Obey God and the Prophet, that you may be treated with mercy.

And obey Allah and the Noble Messenger, hoping that you gain mercy. (Obeying the Prophet is in fact obeying Allah.)

and obey God and the Messenger; haply so you will find mercy.

And pay heed unto God and the Apostle, so that you might be graced with mercy.

And obey Allah and the apostle, haply ye may be shewn mercy.

And obey Allah and the Messenger (Muhammad SAW) that you may obtain mercy.

And obey God and the Messenger, that you may obtain mercy.

And obey Allah and the Messenger, that you may be shown mercy. And hasten to the for-giveness of your Lord and to a Paradise as vast as the heavens and the earth, prepared for the God-fearing who spend in the way of Allah both in plenty and hardship, who restrain their anger, and forgive others. Allah loves such good-doers."

And obey Allah and the Messenger that you may obtain mercy.

And obey Allah and the messenger, that ye may find mercy.

and obey Allah and the Apostle so that you may be granted [His] mercy.

Obey Allah and the Messenger in order to be subjected to mercy.

And obey Allah and the Messenger that you may obtain mercy.

Obey God and the Messenger so that you may receive mercy.

And obey Allah and the Apostle, that you may be shown mercy.

Waa<u>t</u>eeAAoo All<u>a</u>ha wa<b>al</b>rrasoola laAAallakum tur<u>h</u>amoon<b>a</b>

and obey God and the Messenger, so that you may be given mercy.

And obey Allah and the Messenger; that ye may obtain mercy.

And hasten for the pardon of your Lord, and for Paradise extending over the heavens and the earth, laid out for those who take heed for themselves and fear God,

And rush towards forgiveness from your Lord, and towards a Paradise that can hold all the heavens and the earth in its width – prepared for the pious.

And vie with one another, hastening to forgiveness from your Lord, and to a garden whose breadth is as the heavens and earth, prepared for the godfearing

And vie with one another to attain to your Sustainer's forgiveness and to a paradise as vast as the heavens and the earth, which has been readied for the God-conscious

And vie with each other in hastening to obtain forgiveness from your Lord and toward the Garden whereof the width equalleth the heavens and the earth, gotten ready for the God- fearing

And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for Al-Muttaqun (the pious - see V. 2:2).

And race towards forgiveness from your Lord, and a Garden as wide as the heavens and the earth, prepared for the righteous.

And hasten to the for-giveness of your Lord and to a Paradise as vast as the heavens and the earth, prepared for the God-fearing.

And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for the Muttaqin (the pious).

And vie one with another for forgiveness from your Lord, and for a paradise as wide as are the heavens and the earth, prepared for those who ward off (evil);

Hasten towards your Lord’s forgiveness and a paradise as vast as the heavens and the earth, prepared for the Godwary

And hasten to a forgiveness from your Lord and a Paradise as wide as heaven and earth, prepared for the cautious

And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous

Hasten to obtain forgiveness from your Lord and to qualify yourselves for Paradise. Paradise, vast as the heavens and the earth, is prepared for the pious

And hasten to forgiveness from your Lord; and a Garden, the extensiveness of which is (as) the heavens and the earth, it is prepared for those who guard (against evil).

Was<u>a</u>riAAoo il<u>a</u> maghfiratin min rabbikum wajannatin AAar<u>d</u>uh<u>a</u> a<b>l</b>ssam<u>a</u>w<u>a</u>tu wa<b>a</b>lar<u>d</u>u oAAiddat lilmuttaqeen<b>a</b>

And vie with one another for your Lord's forgiveness and for a Paradise as vast as the heavens and the earth, which has been prepared for the God-fearing,

Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous,-

Who expend both in joy and tribulation, who suppress their anger and pardon their fellowmen; and God loves those who are upright and do good,

Those who spend in Allah’s cause, in happiness and in grief, and who control their anger and are forgiving towards mankind; and the righteous are the beloved of Allah.

who expend in prosperity and adversity in almsgiving, and restrain their rage, and pardon the offences of their fellowmen; and God loves the good-doers;

who spend [in His way] in time of plenty and in time of hardship, and hold in check their anger, and pardon their fellow-men because God loves the doers of good;

Those who expend in weal and woe, and the repressors of rage and the pardoners of men; and Allah loveth the doers of good.

Those who spend [in Allah's Cause - deeds of charity, alms, etc.] in prosperity and in adversity, who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers).

Those who give in prosperity and adversity, and those who restrain anger, and those who forgive people. God loves the doers of good.

who spend in the way of Allah both in plenty and hardship, who restrain their anger, and forgive others. Allah loves such good-doers."

Those who spend (in Allah's cause) in prosperity and in adversity, who repress anger, and who pardon men; verily, Allah loves the Muhsinin (the good-doers).

Those who spend (of that which Allah hath given them) in ease and in adversity, those who control their wrath and are forgiving toward mankind; Allah loveth the good;

—those who spend in ease and adversity, and suppress their anger, and excuse [the faults of] the people, and Allah loves the virtuous;

who spend in prosperity and in adversity, for those who curb their anger and those who forgive people. And Allah loves the charitable

Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people - and Allah loves the doers of good;

who spend their property for the cause of God in prosperity as well as in adversity and who also harness their anger and forgive the people. God loves the righteous ones.

Those who spend (benevolently) in ease as well as in straitness, and those who restrain (their) anger and pardon men; and Allah loves the doers of good (to others).

Alla<u>th</u>eena yunfiqoona fee a<b>l</b>ssarr<u>a</u>i wa<b>al</b><u>dd</u>arr<u>a</u>i wa<b>a</b>lk<u>a</u><i><u>th</u></i>imeena alghay<i><u>th</u></i>a wa<b>a</b>lAA<u>a</u>feena AAani a<b>l</b>nn<u>a</u>si wa<b>A</b>ll<u>a</u>hu yu<u>h</u>ibbu almu<u>h</u>sineen<b>a</b>

for those who spend, both in prosperity and adversity, who restrain their anger and are forgiving towards their fellow men -- God loves those who do good works.

Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for Allah loves those who do good;-

And those who, if they commit a shameful act or some wrong against themselves, remember God and seek forgiveness for their sins: For who can forgive except God? They should not be perverse about their doings, knowingly.

And those who, when they commit an immoral act or wrong themselves, remember Allah and seek forgiveness of their sins – and who forgives sins except Allah? And those who do not purposely become stubborn regarding what they did.

who, when they commit an indecency or wrong themselves, remember God, and pray forgiveness for their sins -- and who shall forgive sins but God? -- and do not persevere in the things they did and that wittingly.

and who, when they have committed a shameful deed or have [otherwise] sinned against themselves, remember God and pray that their sins be forgiven - for who but God could forgive sins? - and do not knowingly persist in doing whatever [wrong] they may have done.

And those, who, when they have done an ill-deed or wronged themselves, remember Allah and ask forgiveness of their sins - and who forgiveth sins save Allah! Is --and persist not in that which they have done, while they know.

And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; - and none can forgive sins but Allah - And do not persist in what (wrong) they have done, while they know.

And those who, when they commit an indecency or wrong themselves, remember God and ask forgiveness for their sins—and who forgives sins except God? And they do not persist in their wrongdoing while they know.

These are the ones who, when they commit any indecency and wrong against themselves, instantly remember Allah and implore forgiveness for their sins - for who will forgive sins save Allah? - and who do not wilfully persist in the wrong they did.

And those who, when they have committed Fahishah (immoral sin) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; and none can forgive sins but Allah, and do not persist in what (wrong) they have done, while they know.

And those who, when they do an evil thing or wrong themselves, remember Allah and implore forgiveness for their sins - Who forgiveth sins save Allah only? - and will not knowingly repeat (the wrong) they did.

and those who, when they commit an indecent act or wrong themselves, remember Allah, and plead [to Allah seeking His] forgiveness for their sins—and who forgives sins except Allah?—and who knowingly do not persist in what [sins] they have committed.

and those who, if they commit indecency or wrong themselves remember Allah and ask forgiveness of their sins for who but Allah forgives sins and those who do not persist in what they do while they know.

And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins - and who can forgive sins except Allah? - and [who] do not persist in what they have done while they know.

(Paradise) is also for those who, when committing a sin or doing injustice to themselves, remember God and ask Him to forgive their sins. Who can forgive sins besides God? And who do not knowingly persist in their mistakes?

And those who when they commit an indecency or do injustice to their souls remember Allah and ask forgiveness for their faults-- and who forgives the faults but Allah, and (who) do not knowingly persist in what they have done.

Wa<b>a</b>lla<u>th</u>eena i<u>tha</u> faAAaloo f<u>ah</u>ishatan aw <i><u>th</u></i>alamoo anfusahum <u>th</u>akaroo All<u>a</u>ha fa<b>i</b>staghfaroo li<u>th</u>unoobihim waman yaghfiru a<b>l</b><u>thth</u>unooba ill<u>a</u> All<u>a</u>hu walam yu<u>s</u>irroo AAal<u>a</u> m<u>a</u> faAAaloo wahum yaAAlamoon<b>a</b>

And who, when they have committed an indecency or have wronged their souls, remember God and pray that their sins be forgiven, for who but God can forgive sins?, and do not knowingly persist in their misdeeds,

And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,- and who can forgive sins except Allah?- and are never obstinate in persisting knowingly in (the wrong) they have done.

Their recompense is pardon by their Lord, and gardens with streams of running water where they will abide for ever. How fair is the recompense of those who act!

For such the reward is forgiveness from their Lord, and Gardens beneath which rivers flow – abiding in it forever; what an excellent reward for the performers (of good deeds)!

Those -- their recompense is forgiveness from their Lord, and gardens beneath which rivers flow, therein dwelling forever; and how excellent is the wage of those who labour!

These it is who shall have as their reward forgiveness from their Sustainer, and gardens through which running waters flow, therein to abide: and how excellent a reward for those who labour!

Those! their meed is forgiveness from their Lord and Gardens whereunder rivers flow; they shall be abiders therein. Excellent is the hire of the workers!

For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah's Orders).

Those—their reward is forgiveness from their Lord, and gardens beneath which rivers flow, abiding therein forever. How excellent is the reward of the workers.

They shall be recompensed by forgiveness from their Lord and by gardens beneath which rivers flow; there they shall abide. How good is the reward of those who labour!

For such, the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (of good).

The reward of such will be forgiveness from their Lord, and Gardens underneath which rivers flow, wherein they will abide for ever - a bountiful reward for workers!

Their reward is forgiveness from their Lord, and gardens with streams running in them, to remain in them [forever]. How excellent is the reward of the workers!

Those, their recompense is forgiveness from their Lord and Gardens underneath which rivers flow, where they shall live for ever. How excellent is the wage of those who labor.

Those - their reward is forgiveness from their Lord and gardens beneath which rivers flow [in Paradise], wherein they will abide eternally; and excellent is the reward of the [righteous] workers.

Their reward will be forgiveness from their Lord and gardens wherein streams flow and wherein they will live forever. How blessed is the reward of those who labor.

(As for) these-- their reward is forgiveness from their Lord, and gardens beneath which rivers flow, to abide in them, and excellent is the reward of the laborers.

Ol<u>a</u>ika jaz<u>a</u>ohum maghfiratun min rabbihim wajann<u>a</u>tun tajree min ta<u>h</u>tih<u>a</u> alanh<u>a</u>ru kh<u>a</u>lideena feeh<u>a</u> waniAAma ajru alAA<u>a</u>mileen<b>a</b>

their recompense is forgiveness from their Lord, and Gardens with rivers flowing through them, where they will abide forever. How excellent will be the reward of those who do good works.

For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)!

There have been many dispensations before you; so travel in the land and see what befell those who denied the truth.

Some traditions have been tried before you – therefore travel in the land and see what sort of fate befell those who denied.

Divers institutions have passed away before you; journey in the land, and behold how was the end of those that cried lies.

[MANY] WAYS of life have passed away before your time. Go, then, about the earth and behold what happened in the end to those who gave the lie to the truth:

Dispensations have gone forth before you go about then on the earth, and behold what wise hath been the end of the beliers!

Many similar ways (and mishaps of life) were faced by nations (believers and disbelievers) that have passed away before you (as you have faced in the battle of Uhud), so travel through the earth, and see what was the end of those who disbelieved (in the Oneness of Allah, and disobeyed Him and His Messengers).

Many societies have passed away before you. So travel the earth and note the fate of the deniers.

Many eras have passed before you. Go about, then, in the land and behold the end of those who gave the lie to (the directives and ordinances of Allah).

Many similar ways (and mishaps of life) were faced [by nations (believers and disbelievers) that have passed away] before you, so travel through the earth, and see what was the end of those who denied.

Systems have passed away before you. Do but travel in the land and see the nature of the consequence for those who did deny (the messengers).

Certain [Divine] precedents have passed before you. So travel through the land and observe how was the fate of the deniers.

There have been examples before you. Journey in the land and see what was the fate of the liars.

Similar situations [as yours] have passed on before you, so proceed throughout the earth and observe how was the end of those who denied.

Different traditions existed in the past. Travel in the land and find out about the fate of those who rejected the Truth.

Indeed there have been examples before you; therefore travel in the earth and see what was the end of the rejecters.

Qad khalat min qablikum sunanun faseeroo fee alar<u>d</u>i fa<b>o</b>n<i><u>th</u></i>uroo kayfa k<u>a</u>na AA<u>a</u>qibatu almuka<u>thth</u>ibeen<b>a</b>

There are many examples [of the communities] that have passed away before you: travel through the land, and see what was the end of those who rejected the Truth.

Many were the Ways of Life that have passed away before you: travel through the earth, and see what was the end of those who rejected Truth.

This is a clear declaration for mankind, and a guidance and a warning for those who preserve themselves from evil.

This is an explanation for mankind, a guidance and an advice to the pious.

This is an exposition for mankind, and a guidance, and an admonition for such as are godfearing.

this [should be] a clear lesson unto all men, and a guidance and an admonition unto the God-conscious.

This in exposition unto mankind and a guidance and an admonition unto the God-fearing.

This (the Quran) is a plain statement for mankind, a guidance and instruction to those who are Al-Muttaqun (the pious - see V. 2:2).

This is a proclamation to humanity, and guidance, and advice for the righteous.

This is a plain exposition for men, and a guidance and admonition for the Godfearing.

This is a plain statement for mankind, a guidance and instruction for the Muttaqin.

This is a declaration for mankind, a guidance and an admonition unto those who ward off (evil)

This is an explanation for mankind, and a guidance and advice for the Godwary.

This is a declaration to the people, a guidance and an admonition to the cautious.

This [Qur'an] is a clear statement to [all] the people and a guidance and instruction for those conscious of Allah.

This (Quran) is a reminder for the people and a guide and advice for the pious.

This is a clear statement for men, and a guidance and an admonition to those who guard (against evil).

H<u>atha</u> bay<u>a</u>nun li<b>l</b>nn<u>a</u>si wahudan wamawAAi<i><u>th</u></i>atun lilmuttaqeen<b>a</b>

This Quran is an exposition for the people and a guidance and admonition for those who fear God.

Here is a plain statement to men, a guidance and instruction to those who fear Allah!

So do not lose heart or be grieved, for you will surely prevail if you are believers.

And do not be negligent nor grieve – it is you who will be victorious if you are believers.

Faint not, neither sorrow; you shall be the upper ones if you are believers.

Be not, then, faint of heart, and grieve not: for you are bound to rise high if you are [truly] believers.

And faint not, nor grieve; ye shall overcome, if ye are believers.

So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers.

And do not waver, nor feel remorse. You are the superior ones, if you are believers.

Do not, then, either lose heart or grieve: for you shall surely gain the upper hand if you are true men of faith.

So do not become weak, nor be sad, and you will be triumphant if you are indeed believers.

Faint not nor grieve, for ye will overcome them if ye are (indeed) believers.

Do not weaken or grieve: you shall have the upper hand, should you be faithful.

Do not be weak, neither sorrow while you are the upper ones, if you are believers.

So do not weaken and do not grieve, and you will be superior if you are [true] believers.

Do not be discouraged or grieved. You alone will have true dignity if you only are true believers.

And be not infirm, and be not grieving, and you shall have the upper hand if you are believers.

Wal<u>a</u> tahinoo wal<u>a</u> ta<u>h</u>zanoo waantumu alaAAlawna in kuntum mumineen<b>a</b>

And do not become faint of heart, nor grieve, you will have the upper hand, if you are believers,

So lose not heart, nor fall into despair: For ye must gain mastery if ye are true in Faith.

If you have been wounded they too have suffered a wound. We cause this alternation of night and day in the affairs of men so that God may know those who believe, taking some as witness (of truth) from your ranks, for God does not like those who are unjust.

If you have been struck by some misfortune, so they (the disbelievers) too have been struck earlier with the same misfortune; these are the days in which We have allotted turns to people; and so that Allah may make known the believers and may bestow martyrdom to some of you; and Allah does not befriend the unjust.

If a wound touches you, a like wound already has touched the heathen; such days We deal out in turn among men, and that God may know who are the believers, and that He may take witnesses from among you; and God loves not the evildoers;

If misfortune touches you, [know that] similar misfortune has touched [other] people as well; for it is by turns that We apportion unto men such days [of fortune and misfortune]: and [this] to the end that God might mark out those who have attained to faith, and choose from among you such as [with their lives] bear witness to the truth - since God does not love evildoers -

If there hath befallen you a sore, a sore like thereunto hath already befallen that people. These are the haps that We change about among man kind, that Allah may know those who believe and may take martyrs from among you and Allah loveth not the wrong doers.

If a wound (and killing) has touched you, be sure a similar wound (and killing) has touched the others. And so are the days (good and not so good), We give to men by turns, that Allah may test those who believe, and that He may take martyrs from among you. And Allah likes not the Zalimun (polytheists and wrong-doers).

If a wound afflicts you, a similar wound has afflicted the others. Such days We alternate between the people, that God may know those who believe, and take martyrs from among you. God does not love the evildoers.

If a wound has befallen you a similar wound has already befallen the people who are opposed to you. We make such movements to men in turn so that Allah might mark out those who are the true men of faith and select from among you those who do really bear witness (to the Truth): for Allah does not love the wrong-doers,

If a wound has touched you, be sure a similar wound has touched the others. And so are the days, that We give to men by turns, that Allah may know (test) those who believe, and that He may take martyrs from among you. And Allah likes not the wrongdoers.

If ye have received a blow, the (disbelieving) people have received a blow the like thereof. These are (only) the vicissitudes which We cause to follow one another for mankind, to the end that Allah may know those who believe and may choose witnesses from among you; and Allah loveth not wrong-doers.

If wounds afflict you, like wounds have already afflicted those people; and We make such vicissitudes rotate among mankind, so that Allah may ascertain those who have faith, and that He may take martyrs from among you, and Allah does not like the wrongdoers.

If a wound touches you, a similar wound already has touched the nation. Such days We alternate between the people so that Allah knows those who believe, and that He will take witnesses from among you, for Allah does not love the harmdoers,

If a wound should touch you - there has already touched the [opposing] people a wound similar to it. And these days [of varying conditions] We alternate among the people so that Allah may make evident those who believe and [may] take to Himself from among you martyrs - and Allah does not like the wrongdoers -

If you get hurt, certainly others have also experienced injuries. We have made people pass through the different turns of history so that God would know the true believers, have some of you bear witness to the people's deeds, {God does not love the unjust}

If a wound has afflicted you (at Ohud), a wound like it has also afflicted the (unbelieving) people; and We bring these days to men by turns, and that Allah may know those who believe and take witnesses from among you; and Allah does not love the unjust.

In yamsaskum qar<u>h</u>un faqad massa alqawma qar<u>h</u>un mithluhu watilka alayy<u>a</u>mu nud<u>a</u>wiluh<u>a</u> bayna a<b>l</b>nn<u>a</u>si waliyaAAlama All<u>a</u>hu alla<u>th</u>eena <u>a</u>manoo wayattakhi<u>th</u>a minkum shuhad<u>a</u>a wa<b>A</b>ll<u>a</u>hu l<u>a</u> yu<u>h</u>ibbu a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

if you have suffered a wound, they too have suffered a similar wound. We bring these days to men by turns, so that God may know those who believe, and choose witnesses from among you; and God does not love the unjust,

If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks Martyr-witnesses (to Truth). And Allah loveth not those that do wrong.

This is so that God may try the faithful and destroy the unbelievers.

And so that Allah may purify* the believers, and destroy the disbelievers. (* Forgive them their sins, if any.)

and that God may prove the believers, and blot out the unbelievers.

and that God might render pure of all dross those who have attained to faith, and bring to nought those who deny the truth.

And that Allah may purge those who believe and destroy the infidels.

And that Allah may test (or purify) the believers (from sins) and destroy the disbelievers.

So that God may prove those who believe, and eliminate the disbelievers.

and makes men go through trials in order that He might purge the believers and blot out those who deny the Truth.

And that Allah may test those who believe and destroy the disbelievers..

And that Allah may prove those who believe, and may blight the disbelievers.

And so that Allah may purge [the hearts of] those who have faith and that He may wipe out the faithless.

and so that Allah will examine those who believe and efface the unbelievers.

And that Allah may purify the believers [through trials] and destroy the disbelievers.

test the faith of the believers, and deprive the unbelievers of (His) blessings.

And that He may purge those who believe and deprive the unbelievers of blessings.

Waliyuma<u>hh</u>i<u>s</u>a All<u>a</u>hu alla<u>th</u>eena <u>a</u>manoo wayam<u>h</u>aqa alk<u>a</u>fireen<b>a</b>

so that God may purge those who believe and wipe out those who deny the truth.

Allah's object also is to purge those that are true in Faith and to deprive of blessing Those that resist Faith.

Do you think you will go to Paradise while God does not know who among you strive and persist?

What! You assume that you will enter Paradise while Allah has not yet tested your warriors, nor yet tested the steadfast?

Or did you suppose you should enter Paradise without God know who of you have struggled and who are patient?

Do you think that you could enter paradise unless God takes cognizance of your having striven hard [in His cause], and takes cognizance of your having been patient in adversity?

Or, deem ye that ye shall enter the Garden while yet Allah hath not known those of you who have striven hard nor yet known the steadfast!

Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are As-Sabirin (the patient ones, etc.)?

Or do you expect to enter Paradise, before God has distinguished those among you who strive, and before He has distinguished the steadfast?

Did you think that you would enter Paradise even though Allah has not yet seen who among you strove hard in His way and remained steadfast?

Do you think that you will enter Paradise before Allah knows (tests) those of you who performed Jihad and knows (tests) those who are patient

Or deemed ye that ye would enter paradise while yet Allah knoweth not those of you who really strive, nor knoweth those (of you) who are steadfast?

Do you suppose that you would enter paradise, while Allah has not yet ascertained those of you who have waged jihad and He has not ascertained the steadfast?

Did you suppose that you would enter Paradise without Allah knowing those of you who struggled and who were patient?

Or do you think that you will enter Paradise while Allah has not yet made evident those of you who fight in His cause and made evident those who are steadfast?

Did you think that you could go to Paradise before God knew which of you fought for His cause and which of you bore patience?

Do you think that you will enter the garden while Allah has not yet known those who strive hard from among you, and (He has not) known the patient.

Am <u>h</u>asibtum an tadkhuloo aljannata walamm<u>a</u> yaAAlami All<u>a</u>hu alla<u>th</u>eena j<u>a</u>hadoo minkum wayaAAlama a<b>l</b><u>ssa</u>bireen<b>a</b>

Do you suppose that you would enter the Garden, without God knowing those among you who would strive hard for His cause and endure with fortitude?

Did ye think that ye would enter Heaven without Allah testing those of you who fought hard (In His Cause) and remained steadfast?

You had wished to know death before you faced it (in battle); so now you have seen it before your own eyes.

And you used to wish for death before you met it; so now you see it before your eyes.

You were longing for death before you met it; now you have seen it, while you were beholding.

For, indeed, you did long for death [in God’s cause] before you came face to face with it; and now you have seen it with your own eyes!

And assuredly ye were wont to long for death ere ye had met it. Now ye are beholding it even while ye are looking on.

You did indeed wish for death (Ash-Shahadah - martyrdom) before you met it. Now you have seen it openly with your own eyes.

You used to wish for death before you have faced it. Now you have seen it before your own eyes.

You previously longed for death (in the way of Allah): now you have faced it, observing it with your own eyes.

You did indeed wish for death before you met it. Now you have seen it openly with your own eyes.

And verily ye used to wish for death before ye met it (in the field). Now ye have seen it with your eyes!

Certainly you were longing for death before you had encountered it. Then certainly, you saw it, as you were looking on.

You used to wish for death before you met it, so you have seen it while you were looking.

And you had certainly wished for martyrdom before you encountered it, and you have [now] seen it [before you] while you were looking on.

You certainly wished to die (for the cause of God) before you actually faced death. Then you faced death (in the battlefield and only a few of you had the true desire to die).

And certainly you desired death before you met it, so indeed you have seen it and you look (at it)

Walaqad kuntum tamannawna almawta min qabli an talqawhu faqad raaytumoohu waantum tan<i><u>th</u></i>uroon<b>a</b>

You were longing for death, before you met it. Now you have seen it with your own eyes.

Ye did indeed wish for death before ye met him: Now ye have seen him with your own eyes, (And ye flinch!)

Muhammad is only a messenger; and many a messenger has gone before him. So what if he dies or is killed! Will you turn back and go away in haste? But he who turns back and goes away in haste will do no harm to God. But God will reward those who give thanks (and are grateful).

And Mohammed (peace and blessings be upon him) is purely* a Noble Messenger; there have been Noble Messengers before him; so if he departs or is martyred, will you turn back on your heels? So whoever turns back on his heels does not cause any harm to Allah; and Allah will soon reward the thankful. (* Neither God nor an angel, but a human being with the highest spiritual status.)

Muhammad is naught but a Messenger; Messengers have passed away before him. Why, if he should die or is slain, will you turn about on your heels? If any man should turn about on his heels, he will not harm God in any way; and God will recompense the thankful.

AND MUHAMMAD is only an apostle; all the [other] apostles have passed away before him: if, then, he dies or is slain, will you turn about on your heels? But he that turns about on his heels can in no wise harm God - whereas God will requite all who are grateful [to Him].

And Muhammad is naught but an apostle; apostles have surely passed away before him. Will ye then, if he dieth or be slain, turn round on your heels! And whosoever turnoth round on his heels, hurteth not Allah at all. And anon shall Allah recompense the grateful.

Muhammad (SAW) is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful.

Muhammad is no more than a messenger. Messengers have passed on before him. If he dies or gets killed, will you turn on your heels? He who turns on his heels will not harm God in any way. And God will reward the appreciative.

Muhammad is no more than a Messenger, and Messengers have passed away before him. If, then, he were to die or be slain will you turn about on your heels? Whoever turns about on his heels can in no way harm Allah. As for the grateful ones, Allah will soon reward them.

Muhammad is no more than a Messenger, and indeed Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will he do to Allah; and Allah will reward the grateful.

Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dieth or is slain, ye will turn back on your heels? He who turneth back on his heels doth no hurt to Allah, and Allah will reward the thankful.

Muhammad is but an apostle; [other] apostles have passed before him. If he dies or is slain, will you turn back on your heels? Anyone who turns back on his heels, will not harm Allah in the least, and soon Allah will reward the grateful.

Muhammad is not except a Messenger; Messengers have passed away before him. If he dies or is killed, will you turn about on your heels? And he who turns on his heels will not harm Allah a thing. Allah will recompense the thankful.

Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful.

Muhammad is only a Messenger. There lived other Messengers before him. Should (Muhammad) die or be slain, would you then turn back to your pre-Islamic behavior? Whoever does so can cause no harm to God. God will reward those who give thanks.

And Muhammad is no more than an apostle; the apostles have already passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least and Allah will reward the grateful.

Wam<u>a</u> mu<u>h</u>ammadun ill<u>a</u> rasoolun qad khalat min qablihi a<b>l</b>rrusulu afain m<u>a</u>ta aw qutila inqalabtum AAal<u>a</u> aAAq<u>a</u>bikum waman yanqalib AAal<u>a</u> AAaqibayhi falan ya<u>d</u>urra All<u>a</u>ha shayan wasayajzee All<u>a</u>hu a<b>l</b>shsh<u>a</u>kireen<b>a</b>

Muhammad is only a messenger. Messengers have passed away before him. If he should die, or be killed, will you turn back on your heels? Those who turn on their heels do not harm the Lord in the least. God will reward the grateful.

Muhammad is no more than a messenger: many Were the messenger that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.

No one can die before his appointed term except in accordance with the law of God. And to him who desires a reward in this world, We shall give it; and to him who desires a reward in the life to come, We shall do that. We shall certainly reward those who are grateful.

And no soul can die except by Allah’s command – a time has been appointed for each; whoever desires the rewards of this world, We bestow upon him from it; and whoever desires the reward of the Hereafter, We bestow upon him from it; and We shall soon reward the thankful.

It is not given to any soul to die, save by the leave of God, at an appointed time. Whoso desires the reward of this world, We will give him of this; and whoso desires the reward of the other world, We will give him of that; and We will recompense the thankful.

And no human being can die save by God's leave, at a term pre-ordained. And if one desires the rewards of this world, We shall grant him thereof; and if one desires the rewards of the life to come, We shall grant him thereof; and We shall requite those who are grateful [to Us].

It is not Possible for any person to die except by Allah's command at a term recorded. And whosoever desireth the reward of the world, We vouchsafe unto him thereof. and whosoever desireth the reward of the Hereafter, We vouchsafe unto him thereof. And anon will we recompense the grateful.

And no person can ever die except by Allah's Leave and at an appointed term. And whoever desires a reward in (this) world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof. And We shall reward the grateful

No soul can die except by God’s leave, at a predetermined time. Whoever desires the reward of the world, We will give him some of it; and whoever desires the reward of the Hereafter, We will give him some of it; and We will reward the appreciative.

It is not given to any soul to die except with the leave of Allah, and at an appointed time. And he who desires his reward in this world, We shall grant him the reward of this world; and he who desires the reward of the Other World, We shall grant him the reward of the Other World. And soon shall We reward the ones who are grateful.

And no person can ever die except by Allah's leave and at an appointed term. And whoever desires a reward in the world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof. And We shall reward the grateful.

No soul can ever die except by Allah's leave and at a term appointed. Whoso desireth the reward of the world, We bestow on him thereof; and whoso desireth the reward of the Hereafter, We bestow on him thereof. We shall reward the thankful.

No soul may die except by Allah’s leave, at an appointed time. Whoever desires the reward of this world, We will give him of it; and whoever desires the reward of the Hereafter, We will give him of it; and soon We will reward the grateful.

It is not for any soul to die except by the permission of Allah a postponed book and he who desires the reward of this world, We shall give him of it, and he who desires the reward of the Everlasting Life, We shall give him of it. And We will recompense the thankful.

And it is not [possible] for one to die except by permission of Allah at a decree determined. And whoever desires the reward of this world - We will give him thereof; and whoever desires the reward of the Hereafter - We will give him thereof. And we will reward the grateful.

No one can die without the permission of God. This is a written decree of the appointed term for life. We shall give worldly gains to whoever wants them. Those who want rewards in the life hereafter will also receive them. We reward those who give thanks.

And a soul will not die but with the permission of Allah the term is fixed; and whoever desires the reward of this world, I shall give him of it, and whoever desires the reward of the hereafter I shall give him of it, and I will reward the grateful.

Wam<u>a</u> k<u>a</u>na linafsin an tamoota ill<u>a</u> bii<u>th</u>ni All<u>a</u>hi kit<u>a</u>ban muajjalan waman yurid thaw<u>a</u>ba a<b>l</b>dduny<u>a</u> nutihi minh<u>a</u> waman yurid thaw<u>a</u>ba al<u>a</u>khirati nutihi minh<u>a</u> wasanajzee a<b>l</b>shsh<u>a</u>kireen<b>a</b>

No soul shall die except with God's permission and at an appointed time. And if one desires the rewards of this world, We shall grant it to him; and if one desires the rewards of the life to come, We shall grant it to him. We will reward the grateful.

Nor can a soul die except by Allah's leave, the term being fixed as by writing. If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those that (serve us with) gratitude.

Many a seeker after God has fought in the way of God by the side of many an apostle, undaunted (by disaster), and did not disgrace themselves; -- verily God loves those who are steadfast.

And many Prophets have fought in Allah’s cause – and many devoted men were with them; so neither did they lose heart due to the calamities that befell them in Allah's cause, nor did they weaken and nor were they subdued; and the steadfast are the beloved of Allah.

Many a Prophet there has been, with whom thousands manifold have fought, and they fainted not for what smote them in God's way, neither weakened, nor did they humble themselves; and God loves the patient.

And how many a prophet has had to fight [in God's cause], followed by many God-devoted men: and they did not become faint of heart for all that they had to suffer in God's cause, and neither did they weaken, nor did they abase themselves [before the enemy], since God loves those who are patient in adversity;

And many a prophet hath fought With a number of godly men beside him. They fainted not for aught that befell them in the way of Allah, nor they weakened, nor they humbled themselves; and Allah loveth the steadfast.

And many a Prophet (i.e. many from amongst the Prophets) fought (in Allah's Cause) and along with him (fought) large bands of religious learned men. But they never lost heart for that which did befall them in Allah's Way, nor did they weaken nor degrade themselves. And Allah loves As-Sabirin (the patient ones, etc.).

How many a prophet fought alongside him numerous godly people? They did not waver for what afflicted them in the cause of God, nor did they weaken, nor did they give in. God loves those who endure.

Many were the Prophets on whose side a large number of God-devoted men fought: they neither lost heart for all they had to suffer in the way of Allah nor did they weaken nor did they abase themselves. Allah loves such steadfast ones.

And many a Prophet fought and along with him many Ribbiyyun. But they never lost heart for that which befall them in Allah's way, nor did nor they weaken nor degrade themselves. And Allah loves the patient.

And with how many a prophet have there been a number of devoted men who fought (beside him). They quailed not for aught that befell them in the way of Allah, nor did they weaken, nor were they brought low. Allah loveth the steadfast.

How many a prophet there has been with whom a multitude of godly men fought. They did not falter for what befell them in the way of Allah, neither did they weaken, nor did they abase themselves; and Allah loves the steadfast.

There has been many a Prophet with whom many of the Lord have fought and they did not faint when they were smitten in the way of Allah, neither did they weaken, nor did they humble themselves, and Allah loves the patient.

And how many a prophet [fought and] with him fought many religious scholars. But they never lost assurance due to what afflicted them in the cause of Allah, nor did they weaken or submit. And Allah loves the steadfast.

Many godly people fought to help the Prophets in the cause of God. They did not lose courage, show weakness, or give in when facing hardships in their fight for the cause of God. God loves those who have patience.

And how many a prophet has fought with whom were many worshippers of the Lord; so they did not become weak-hearted on account of what befell them in Allah's way, nor did they weaken, nor did they abase themselves; and Allah loves the patient.

Wakaayyin min nabiyyin q<u>a</u>tala maAAahu ribbiyyoona katheerun fam<u>a</u> wahanoo lim<u>a</u> a<u>sa</u>bahum fee sabeeli All<u>a</u>hi wam<u>a</u> <u>d</u>aAAufoo wam<u>a</u> istak<u>a</u>noo wa<b>A</b>ll<u>a</u>hu yu<u>h</u>ibbu a<b>l</b><u>ssa</u>bireen<b>a</b>

How many a prophet has fought with many devout men alongside him! They did not lose heart, despite all that they had to suffer in God's path. They neither weakened nor yielded. God loves the patient!

How many of the prophets fought (in Allah's way), and with them (fought) Large bands of godly men? but they never lost heart if they met with disaster in Allah's way, nor did they weaken (in will) nor give in. And Allah Loves those who are firm and steadfast.

Nor did they say aught but: "O our Lord, forgive us our sins and excesses in our acts, and steady our steps, and help us against unbelieving people."

And they never said anything except that they invoked, “Our Lord! Forgive us our sins and the excesses committed during our efforts, and keep our feet steady, and bestow us help over the disbelievers.”

Nothing else they said but, 'Lord, forgive us our sins, and that we exceeded in our affair, and make firm our feet, and help us against the people of the unbelievers.'

and all that they said was this: "O our Sustainer! Forgive us our sins and the lack of moderation in our doings! And make firm our steps, and succour us against people who deny the truth!" -

And their speech was naught but that they said: our Lord! forgive us our sins and our extravagance in our affairs, and make our foothold firm, and make us triumph over the disbelieving people.

And they said nothing but: "Our Lord! Forgive us our sins and our transgressions (in keeping our duties to You), establish our feet firmly, and give us victory over the disbelieving folk."

Their only words were, “Our Lord, forgive us our offences, and our excesses in our conduct, and strengthen our foothold, and help us against the disbelieving people.”

And all they said was this: 'Our Lord! Forgive us our sins, and our excesses, and set our feet firm, and succour us against those who deny the Truth.'

And they said nothing but: "Our Lord! Forgive us our sins and our transgressions, establish our feet firmly, and give us victory over the disbelieving folk."

Their cry was only that they said: Our Lord! forgive us for our sins and wasted efforts, make our foothold sure, and give us victory over the disbelieving folk.

All that they said was, ‘Our Lord, forgive us our sins and our excesses in our affairs, make our feet steady, and help us against the faithless lot.’

Their only words were: 'Lord, forgive us our sins and that we exceeded in our affair, make us firm of foot and give us victory over the unbelievers'

And their words were not but that they said, "Our Lord, forgive us our sins and the excess [committed] in our affairs and plant firmly our feet and give us victory over the disbelieving people."

The only words that they spoke were, "Lord, forgive our sins and our excess in our dealings, make us steadfast (in the fight for Your cause), and grant us victory over the unbelievers."

And their saying was no other than that they said: Our Lord! forgive us our faults and our extravagance in our affair and make firm our feet and help us against the unbelieving people.

Wam<u>a</u> k<u>a</u>na qawlahum ill<u>a</u> an q<u>a</u>loo rabban<u>a</u> ighfir lan<u>a</u> <u>th</u>unooban<u>a</u> waisr<u>a</u>fan<u>a</u> fee amrin<u>a</u> wathabbit aqd<u>a</u>man<u>a</u> wa<b>o</b>n<u>s</u>urn<u>a</u> AAal<u>a</u> alqawmi alk<u>a</u>fireen<b>a</b>

All they said was, "Our Lord, forgive us our sins and our excesses. Make our feet firm, and help us against those who deny the truth,"

All that they said was: "Our Lord! Forgive us our sins and anything We may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith."

So God rewarded them in this world, and a better reward awaits them in the next; for God loves those who do good.

So Allah gave them the reward of this world and the best of rewards in the Hereafter; and Allah loves the righteous.

And God gave them the reward of this world and the fairest reward of the world to come; and God loves the good-doers.

whereupon God granted them the rewards of this world, as well as the goodliest rewards of the life to come: for God loves the doers of good.

Wherefore Allah vouchsafed unto them the reward of the World, and the excellent reward of the Hereafter. And Allah loveth the well-doer.

So Allah gave them the reward of this world, and the excellent reward of the Hereafter. And Allah loves Al-Muhsinun (the good-doers - see the footnote of V. 3:134).

So God gave them the reward of this world, and the excellent reward of the Hereafter. God loves the doers of good.

Thereupon Allah granted them the reward of this world as well as a better reward of the World to Come. Allah loves those who do good.

So Allah gave them the reward of this world, and the excellent reward of the Hereafter. And Allah loves the good-doers.

So Allah gave them the reward of the world and the good reward of the Hereafter. Allah loveth those whose deeds are good.

So Allah gave them the reward of this world and the fair reward of the Hereafter; and Allah loves the virtuous.

And Allah gave them the reward of this life, and the best reward of the Everlasting Life. Allah loves the gooddoers.

So Allah gave them the reward of this world and the good reward of the Hereafter. And Allah loves the doers of good.

God gave them their reward in this world and the best reward of the life to come. God loves the righteous ones.

So Allah gave them the reward of this world and better reward of the hereafter and Allah loves those who do good (to others).

Fa<u>a</u>t<u>a</u>humu All<u>a</u>hu thaw<u>a</u>ba a<b>l</b>dduny<u>a</u> wa<u>h</u>usna thaw<u>a</u>bi al<u>a</u>khirati wa<b>A</b>ll<u>a</u>hu yu<u>h</u>ibbu almu<u>h</u>sineen<b>a</b>

and so God gave them both the rewards of this life and the excellent recompense of the life to come: God loves those who do good.

And Allah gave them a reward in this world, and the excellent reward of the Hereafter. For Allah Loveth those who do good.

O believers, if you listen to the infidels they will make you turn your backs, and you will be the losers.

O People who Believe! If you obey the disbelievers, they will make you turn back on your heels, so you will then turn back as losers.

O believers, if you obey the unbelievers they will turn you upon your heels, and you will turn about, losers.

O YOU who have attained to faith! If you pay heed to those who are bent on denying the truth, they will cause you to turn back on your heels, and you will be the losers.

O O Ye who believe! if ye obey those who disbelieve, they will send you back on your heels, and ye will turn back losers.

O you who believe! If you obey those who disbelieve, they will send you back on your heels, and you will turn back (from Faith) as losers.

O you who believe! If you obey those who disbelieve, they will turn you back on your heels, and you end up losers.

Believers! If you follow those who deny the Truth, they will drive you back on your heels, and you will turn about, losers.

O you who believe! If you obey those who disbelieve, they will send you back on your heels, and you will turn back as losers.

O ye who believe! if ye obey those who disbelieve, they will make you turn back on your heels, and ye turn back as losers.

O you who have faith! If you obey the faithless, they will turn you back on your heels, and you will become losers.

Believers, if you obey those who disbelieve they will turn you upon your heels and you will turn to be losers.

O you who have believed, if you obey those who disbelieve, they will turn you back on your heels, and you will [then] become losers.

Believers, if you obey the unbelievers, they will turn you back to disbelief and you will become lost.

O you who believe! if you obey those who disbelieve they will turn you back upon your heels, so you will turn back losers.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo in tu<u>t</u>eeAAoo alla<u>th</u>eena kafaroo yaruddookum AAal<u>a</u> aAAq<u>a</u>bikum fatanqaliboo kh<u>a</u>sireen<b>a</b>

Believers, if you yield to those who deny the truth, they will cause you to turn back on your heels and you will turn into losers.

O ye who believe! If ye obey the Unbelievers, they will drive you back on your heels, and ye will turn back (from Faith) to your own loss.

But God is your protector, and He is the best of helpers.

In fact, Allah is your Master; and He is the Best Supporter.

No; but God is your Protector, and He is the best of helpers.

Nay, but God alone is your Lord Supreme, and His is the best succour.

But: Allah is your Friend, and He is the Best of helpers.

Nay, Allah is your Maula (Patron, Lord, Helper and Protector, etc.), and He is the Best of helpers.

God is your Master, and He is the Best of Helpers.

But Allah is your Protector, and He is the best of helpers.

Nay, Allah is your protector, and He is the best of helpers.

But Allah is your Protector, and He is the Best of Helpers.

Indeed, Allah is your Master, and He is the best of helpers.

But Allah is your Sponsor. He is the Best of victors.

But Allah is your protector, and He is the best of helpers.

God is your Guardian and the best Helper.

Nay! Allah is your Patron and He is the best of the helpers.

Bali All<u>a</u>hu mawl<u>a</u>kum wahuwa khayru a<b>l</b>nn<u>as</u>ireen<b>a</b>

No, indeed! it is God who is your protector: He is the best supporter.

Nay, Allah is your protector, and He is the best of helpers.

We shall strike terror into the hearts of unbelievers for ascribing compeers to God for which He has sent down no sanction. Hell is their residence, the evil abode of the unjust.

Soon We shall cast awe in the hearts of disbelievers because they have appointed partners to Allah, for which He has not sent any proof; their destination is hell; and what a wretched abode for the unjust!

We will cast into the hearts of the unbelievers terror, for that they have associated with God that for which He sent down never authority; their lodging shall be the Fire; evil is the lodging of the evildoers.

Into the hearts of those who are bent on denying the truth We shall cast dread in return for their ascribing divinity, side by side with God, to other beings - [something] for which He has never bestowed any warrant from on high; and their goal is the fire - and how evil that abode of evildoers!

Anon shall We cast a terror into the hearts of those who disbelieve, for they have associated with Allah that for which Allah hath sent down no warranty, and their resort is the Fire: vile is the abode of the wrong-doers!

We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allah, for which He had sent no authority; their abode will be the Fire and how evil is the abode of the Zalimun (polytheists and wrong-doers).

We will throw terror into the hearts of those who disbelieve, because they attribute to God partners for which He revealed no sanction. Their lodging is the Fire. Miserable is the lodging of the evildoers.

We will cast terror into the hearts of those who have denied the Truth since they have associated others with Allah in His divinity - something for which He has sent down no sanction. The Fire is their abode; how bad the resting place of the wrong-doers will be!

We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allah, for which He sent no authority; their abode will be the Fire and how evil is the abode of the wrongdoers.

We shall cast terror into the hearts of those who disbelieve because they ascribe unto Allah partners, for which no warrant hath been revealed. Their habitation is the Fire, and hapless the abode of the wrong-doers.

We shall cast terror into the hearts of the faithless because of their ascribing partners to Allah, for which He has not sent down any authority, and their refuge shall be the Fire, and evil is the [final] abode of the wrongdoers.

We will throw terror into the hearts of those who disbelieve. For that they have associated with Allah that which He did not send down for a proof. Fire shall be their home, evil indeed is the dwellingplace of the harmdoers.

We will cast terror into the hearts of those who disbelieve for what they have associated with Allah of which He had not sent down [any] authority. And their refuge will be the Fire, and wretched is the residence of the wrongdoers.

We shall cause terror to enter the hearts of the faithless for their considering things equal to God without authoritative evidence. Their abode will be fire, a terrible dwelling for the unjust.

We will cast terror into the hearts of those who disbelieve, because they set up with Allah that for which He has sent down no authority, and their abode is the fire, and evil is the abode of the unjust.

Sanulqee fee quloobi alla<u>th</u>eena kafaroo a<b>l</b>rruAAba bim<u>a</u> ashrakoo bi<b>A</b>ll<u>a</u>hi m<u>a</u> lam yunazzil bihi sul<u>ta</u>nan wamaw<u>a</u>humu a<b>l</b>nn<u>a</u>ru wabisa mathw<u>a</u> a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

We will strike awe into the hearts of those who deny the truth, because they have associated partners with God, for which He has sent down no authority. Their abode shall be the Fire, and evil indeed is the abode of the wrongdoers.

Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with Allah, for which He had sent no authority: their abode will be the Fire: And evil is the home of the wrong-doers!

The promise made to you by God was verified when you destroyed (the foe) by His leave, until you were unmanned and disputed the order, and thus disobeyed (the Apostle) even after He had brought you in sight of (victory) you longed for. Some of you desired this world, and some of you the next. Then He put you to flight before (them) in order to try you. But (now) He has forgiven you, for surely God is kind to the faithful.

And indeed Allah has proved true His promise to you, when you used to slay the disbelievers by His command; until the time you people lost courage and disputed about the order and disobeyed after Allah had shown you what pleases you; some of you desired the world, and some of you desired the Hereafter; thereafter He turned you away from them in order to test you; and undoubtedly He has forgiven you; and Allah is Most Munificent towards the Muslims.

God has been true in His promise towards you when you blasted them by His leave; until you lost heart, and quarrelled about the matter, and were rebellious, after He had shown you that you longed for. Some of you there are that desire this world, and some of you there are desire the next world. Then He turned you from them, that He might try you; and He has pardoned you; and God is bounteous to the believers.

AND, INDEED, God made good His promise unto you when, by His leave, you were about to destroy your foes - until the moment when you lost heart and acted contrary to the [Prophet's] command, and disobeyed after He had brought you within view of that [victory] for which you were longing. There were among you such as cared for this world [alone], just as there were among you such as cared for the life to come: whereupon, in order that He might put you to a test, He prevented you from defeating your foes. But now He has effaced your sin: for God is limitless in His bounty unto the believers.

And Allah had assuredly made good His promise unto you when ye were extirpating them by His leave, until when ye flagged and ye disagreed about the command and ye disobeyed after He had shewn you that for which ye longed. Of you some desired the World and of you some desired the Hereafter, wherefore He turned you away from them that he might prove; and of a surety He hath pardoned you And Allah is Gracious unto the believers.

And Allah did indeed fulfil His Promise to you when you were killing them (your enemy) with His Permission; until (the moment) you lost your courage and fell to disputing about the order, and disobeyed after He showed you (of the booty) which you love. Among you are some that desire this world and some that desire the Hereafter. Then He made you flee from them (your enemy), that He might test you. But surely, He forgave you, and Allah is Most Gracious to the believers.

God has fulfilled His promise to you, and you defeated them by His leave; until when you faltered, and disputed the command, and disobeyed after He had shown you what you like. Some of you want this world, and some of you want the next. Then He turned you away from them, to test you; but He pardoned you. God is Gracious towards the believers.

Allah surely fulfilled His promise (of succour) when you were slaying them by His leave until the moment when you flagged and quarrelled among yourselves about the matter, and acted against the order of (the Prophet). Soon He showed you what you had intensely desired - for some among you sought this world and some of you sought the Next. Thereupon, in order to put you to a test He turned you away from your foes. Still He pardoned you after that for Allah is Bounteous to those who believe.

And Allah did indeed fulfill His promise to you when you were killing them (your enemy) with His permission; until Fashiltum and fell to disputing about the order, and disobeyed after He showed you what you love. Among you are some that desire this world and some that desire the Hereafter. Then He made you flee from them, that He might test you. But surely, He forgave you, and Allah is Most Gracious to the believers.

Allah verily made good His promise unto you when ye routed them by His leave, until (the moment) when your courage failed you, and ye disagreed about the order and ye disobeyed, after He had shown you that for which ye long. Some of you desired the world, and some of you desired the Hereafter. Therefore He made you flee from them, that He might try you. Yet now He hath forgiven you. Allah is a Lord of Kindness to believers.

Allah certainly fulfilled His promise to you when you were slaying them with His leave, until you lost courage, disputed about the matter, and disobeyed after He showed you what you loved. Some among you desire this world, and some among you desire the Hereafter. Then He turned you away from them so that He might test you. Certainly He has excused you, for Allah is gracious to the faithful.

Allah has been true in His promise towards you when you routed them by His leave, until you lost heart, and quarreled about the matter, and disobeyed, afterHe had shown you that which you loved. Some among you wanted the world, and some among you wanted the Everlasting Life. Then He made you turn away from them in order to test you. But He has forgiven you, for Allah is Bounteous to the believers.

And Allah had certainly fulfilled His promise to you when you were killing the enemy by His permission until [the time] when you lost courage and fell to disputing about the order [given by the Prophet] and disobeyed after He had shown you that which you love. Among you are some who desire this world, and among you are some who desire the Hereafter. Then he turned you back from them [defeated] that He might test you. And He has already forgiven you, and Allah is the possessor of bounty for the believers.

God certainly fulfilled His promise to you when you were fighting the unbelievers, by His permission. Even after We showed you what you wanted, you began to lose courage, started quarreling with each other, and disobeyed God's orders. Some of you want worldly gains and others of you want rewards in the hereafter. Then He let you face defeat in order to test you. However, He forgave you. God is Gracious to the believers.

And certainly Allah made good to you His promise when you slew them by His permission, until when you became weak-hearted and disputed about the affair and disobeyed after He had shown you that which you loved; of you were some who desired this world and of you were some who desired the hereafter; then He turned you away from them that He might try you; and He has certainly pardoned you, and Allah is Gracious to the believers.

Walaqad <u>s</u>adaqakumu All<u>a</u>hu waAAdahu i<u>th</u> ta<u>h</u>ussoonahum bii<u>th</u>nihi <u>h</u>att<u>a</u> i<u>tha</u> fashiltum watan<u>a</u>zaAAtum fee alamri waAAa<u>s</u>aytum min baAAdi m<u>a</u> ar<u>a</u>kum m<u>a</u> tu<u>h</u>ibboona minkum man yureedu a<b>l</b>dduny<u>a</u> waminkum man yureedu al<u>a</u>khirata thumma <u>s</u>arafakum AAanhum liyabtaliyakum walaqad AAaf<u>a</u> AAankum wa<b>A</b>ll<u>a</u>hu <u>th</u>oo fa<u>d</u>lin AAal<u>a</u> almumineen<b>a</b>

And God made good His promise to you when by His leave you were about to destroy your foes, but then your courage failed you and you disagreed among yourselves [concerning the Prophet's direction] and disobeyed it, after He had brought you within sight of what you wished for, some of you desired the goods of this world and some of you desired the Hereafter, then in order that He might put you to the test, He prevented you from defeating your foes. But now He has pardoned you: God is most gracious to the believers.

Allah did indeed fulfil His promise to you when ye with His permission Were about to annihilate your enemy,-until ye flinched and fell to disputing about the order, and disobeyed it after He brought you in sight (of the booty) which ye covet. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you but He forgave you: For Allah is full of grace to those who believe.

Remember, as you were rushing up (the hill) without turning back to look, though the Prophet was calling you from the rear, He requited you with anguish for an anguish that you do not fret for missed opportunity and what befell you, for God is aware of all that you do,

When you were leaving, unconcerned without turning to look back at anyone, and from another group Our Noble Messenger was calling you (to fight); so He gave you sorrow in lieu of sorrow, and then forgave you so that you do not grieve over what has been lost or over the calamity that befell you; and Allah is Well Aware of what you do.

When you were going up, not twisting about for anyone, and the Messenger was calling you in your rear; so He rewarded you with grief on grief that you might not sorrow for what escaped you neither for what smote you; and God is aware of the things you do.

[Remember the time] when you fled, paying no heed to anyone, while at your rear the Apostle was calling out to you - wherefore He requited you with woe in return for [the Apostle's] woe, so that you should not grieve [merely] over what had escaped you, nor over what had befallen you: for God is aware of all that you do.

And recall what time ye were running off and would not look back on any one, albeit the apostle In your rear was calling unto you. Wherefore He caused sorrow to overtake you for sorrow. that ye might not grieve for that which ye might lose nor for that which might befall you. And Allah is Aware of that which ye Work.

(And remember) when you ran away (dreadfully) without even casting a side glance at anyone, and the Messenger (Muhammad SAW) was in your rear calling you back. There did Allah give you one distress after another by way of requital to teach you not to grieve for that which had escaped you, nor for that which had befallen you. And Allah is Well-Aware of all that you do.

Remember when you fled, not caring for anyone, even though the Messenger was calling you from your rear. Then He repaid you with sorrow upon sorrow, so that you would not grieve over what you missed, or for what afflicted you. God is Informed of what you do.

Recall when you were fleeing without casting even a side glance at anyone, and the Messenger was calling out to you from the rear. Then Allah requited you by inflicting grief after grief upon you so as to instruct you neither to grieve for the losses you might suffer nor for the afflictions that might befall you. Allah knows all that you do.

(And remember) when you ran away without even casting a side glance at anyone, and the Messenger was in your rear calling you back. There did Allah give you one distress after another by way of requital, to teach you not to grieve for that which had escaped you, nor for what struck you. And Allah is Well-Aware of all that you do.

When ye climbed (the hill) and paid no heed to anyone, while the messenger, in your rear, was calling you (to fight). Therefor He rewarded you grief for (his) grief, that (He might teach) you not to sorrow either for that which ye missed or for that which befell you. Allah is Informed of what ye do.

When you were fleeing without paying any attention to anyone, while the Apostle was calling you from your rear, He requited you with grief upon grief, so that you may not grieve for what you lose nor for what befalls you, and Allah is well aware of what you do.

And when you were going up, and paid no heed for anyone, and the Messenger was calling you from behind; so He rewarded you with grief upon grief that you might not sorrow for what escaped you neither for what smote you. And Allah is Aware of what you do.

[Remember] when you [fled and] climbed [the mountain] without looking aside at anyone while the Messenger was calling you from behind. So Allah repaid you with distress upon distress so you would not grieve for that which had escaped you [of victory and spoils of war] or [for] that which had befallen you [of injury and death]. And Allah is [fully] Acquainted with what you do.

(Believers remember) when you were fleeing without even glancing to either side even though the Messengers were calling you back, God made you suffer sorrow upon sorrow to make you forget your grief of what you had lost and the injuries you had suffered. God is Well-Aware of what you do.

When you ran off precipitately and did not wait for any one, and the Apostle was calling you from your rear, so He gave you another sorrow instead of (your) sorrow, so that you might not grieve at what had escaped you, nor (at) what befell you; and Allah is aware of what you do.

I<u>th</u> tu<u>s</u>AAidoona wal<u>a</u> talwoona AAal<u>a</u> a<u>h</u>adin wa<b>al</b>rrasoolu yadAAookum fee okhr<u>a</u>kum faath<u>a</u>bakum ghamman bighammin likayl<u>a</u> ta<u>h</u>zanoo AAal<u>a</u> m<u>a</u> f<u>a</u>takum wal<u>a</u> m<u>a</u> a<u>sa</u>bakum wa<b>A</b>ll<u>a</u>hu khabeerun bim<u>a</u> taAAmaloon<b>a</b>

When you were running away and did not look back at anyone, while the Messenger was calling to you from behind, He paid you back with one sorrow after another, so that you might not grieve for what you lost, nor for what befell you. God is aware of what you do.

Behold! ye were climbing up the high ground, without even casting a side glance at any one, and the Messenger in your rear was calling you back. There did Allah give you one distress after another by way of requital, to teach you not to grieve for (the booty) that had escaped you and for (the ill) that had befallen you. For Allah is well aware of all that ye do.

Then after affliction He Sent you a drowsiness as comes after security, overwhelming some among you, and making some anxious for themselves, and made them think thoughts of pagan ignorance; and they said: "Have we a say in any affair?" Say: "All affairs rest with God." They hide in their hearts what they do not disclose to you. They say: "If we had a say in the affair we would not have been killed in this place." Tell them: "Even had you stayed at home, those of you who were ordained to fight would have gone to their place of (eternal) rest. God had to try them to bring out what they concealed in their breasts, and to bring out the secrets of their hearts, for God knows your innermost thoughts.

Then after grief, He sent down a peaceful slumber (calm), which engulfed a group among you – and another party kept fearing for their own lives, thinking wrongfully of Allah – like the thoughts of ignorance; they say, “Do we have any authority in this matter?” Say (O dear Prophet Mohammed – peace and blessings be upon him), “All authority lies only with Allah”; they hide in their hearts what they do not reveal to you; they say, “Had we any control, we would not have been slain here”; say, “Even if you had been in your houses, those destined to be slain would have come forth to their places of slaying; and in order that Allah may test what is in your breasts and reveal whatever is in your hearts”; and Allah knows well what lies within the hearts.

Then He sent down upon you, after grief, security -- a slumber overcoming a party of you; and a party themselves had grieved, thinking of God thoughts that were not true such as the pagans thought, saying, 'Have we any part whatever in the affair?' Say: 'The affair belongs to God entirely.' They were concealing in their hearts that they show not to thee, saying, 'Ah, if we had had a part in the affair, never would we have been slain here.' Say: 'Even if you had been in your houses, those for whom slaying was appointed would have sallied forth unto their last couches'; and that God might try what was in your breasts, and that He might prove what was in your hearts; and God knows the thoughts in the breasts.

Then, after this woe, He sent down upon you a sense of security, an inner calm which enfolded some of you, whereas the others, who cared mainly for themselves, entertained wrong thoughts about God - thoughts of pagan ignorance - saying, "Did we, then, have any power of decision [in this matter]?" Say: "Verily, all power of decision does rest with God" - [but as for them,] they are trying to conceal within themselves that [weakness of faith] which they would not reveal unto thee, [O Prophet, by] saying, "If we had any power of decision, we would not have left so many dead behind." Say [unto them]: "Even if you had remained in your homes, those [of you] whose death had been ordained would indeed have gone forth to the places where they were destined to lie down." And [all this befell you] so that God might put to a test all that you harbour in your bosoms, and render your innermost hearts pure of all dross: for God is aware of what is in the hearts [of men].

Then, after sorrow, He sent down unto you a security-- slumber coming over a section of you; While anot her section, concerned about themselves, bethought of Allah unjustly: the thought of paganism. They said: have we aught at all of the affair? Say thou: the affair is wholly Allah's. They hide within themselves that which they disclose not unto thee, saying: had we aught of the affair, we would not have been slain here. Say thou: had ye stayed in your houses, even then those decreed to be slain would surely have gone forth to their places of slaughter; and this happened in order that he might prove that which was in your breasts, and purge that which was in your hearts; and Allah is Knower of that which is in the breasts.

Then after the distress, He sent down security for you. Slumber overtook a party of you, while another party was thinking about themselves (as how to save their ownselves, ignoring the others and the Prophet SAW) and thought wrongly of Allah - the thought of ignorance. They said, "Have we any part in the affair?" Say you (O Muhammad SAW): "Indeed the affair belongs wholly to Allah." They hide within themselves what they dare not reveal to you, saying: "If we had anything to do with the affair, none of us would have been killed here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death," but that Allah might test what is in your breasts; and to Mahis that which was in your hearts (sins), and Allah is All-Knower of what is in (your) breasts.

Then after the setback, He sent down security upon you. Slumber overcame some of you, while others cared only for themselves, thinking of God thoughts that were untrue—thoughts of ignorance—saying, “Is anything up to us?” Say, “Everything is up to God.” They conceal within themselves what they do not reveal to you. And they say, “If it was up to us, none of us would have been killed here.” Say, “Even if you Had stayed in your homes, those destined to be killed would have marched into their death beds.” God thus tests what is in your minds, and purifies what is in your hearts. God knows what the hearts contain.

Then, after inflict-ing this grief, He sent down an inner peace upon you - a sleep which overtook some of you. Those who were concerned merely about themselves, entertaining false notions about Allah - the notions of the Age of Ignorance - asked: 'Have we any say in the matter?' Tell them: 'Truly, all power of decision rests solely with Allah.' Indeed, they conceal in their hearts what they would not reveal to you, saying: 'If we had any power of decision, we would not have been slain here.' Say: 'Even if you had been in your houses, those for whom slaying had been appointed would have gone forth to the places where they were to be slain.' And all this happened so that Allah might test your secret thoughts and purge your hearts of all impurities. Allah knows well what is in the breasts of men.

Then after the distress, He sent down security for you. Slumber overtook a party of you, while another party was thinking about themselves and thought wrongly of Allah -- the thought of ignorance. They said, "Have we any part in the affair" Say: "Indeed the affair belongs wholly to Allah." They hide within themselves what they dare not reveal to you, saying: "If we had anything to do with the affair, none of us would have been killed here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death," but that Allah might test what is in your breasts; and to purify that which was in your hearts (sins), and Allah is All-Knower of what is in the breasts.

Then, after grief, He sent down security for you. As slumber did it overcome a party of you, while (the other) party, who were anxious on their own account, thought wrongly of Allah, the thought of ignorance. They said: Have we any part in the cause? Say (O Muhammad): The cause belongeth wholly to Allah. They hide within themselves (a thought) which they reveal not unto thee, saying: Had we had any part in the cause we should not have been slain here. Say: Even though ye had been in your houses, those appointed to be slain would have gone forth to the places where they were to lie. (All this hath been) in order that Allah might try what is in your breasts and prove what is in your hearts. Allah is Aware of what is hidden in the breasts (of men).

Then He sent down to you safety after grief—a drowsiness that came over a group of you—while another group, anxious only about themselves, entertained false notions about Allah, notions of [pagan] ignorance. They say, ‘Do we have any role in the matter?’ Say, ‘Indeed the matter belongs totally to Allah.’ They hide in their hearts what they do not disclose to you. They say, ‘Had we any role in the matter, we would not have been slain here.’ Say, ‘Even if you had remained in your houses, those destined to be slain would have set out toward the places where they were laid to rest, so that Allah may test what is in your breasts, and that He may purge what is in your hearts, and Allah knows well what is in the breasts.’

Then, after sorrow, He sent down upon you safety. Slumber overtook a party, while another party cared only for themselves, thinking of Allah thoughts that were not true, the guess of ignorance, saying: 'Have we any say in the affair' Say: 'The entire affair belongs to Allah' They conceal in themselves what they do not disclose to you. They say: 'If we had any say in the affair we should not have been killed here' Say: 'Had you stayed in your homes, those of you for whom slaying was written would have come out to their (death) beds so that Allah might try what was in your chests and that He will examine what is in your hearts' And Allah knows the innermost of the chests.

Then after distress, He sent down upon you security [in the form of] drowsiness, overcoming a faction of you, while another faction worried about themselves, thinking of Allah other than the truth - the thought of ignorance, saying, "Is there anything for us [to have done] in this matter?" Say, "Indeed, the matter belongs completely to Allah." They conceal within themselves what they will not reveal to you. They say, "If there was anything we could have done in the matter, some of us would not have been killed right here." Say, "Even if you had been inside your houses, those decreed to be killed would have come out to their death beds." [It was] so that Allah might test what is in your breasts and purify what is in your hearts. And Allah is Knowing of that within the breasts.

After the sorrows you suffered, He sent you relief and some of you were encompassed by slumber. To some others of you, your lives were so important that you, like ignorant people, began thinking suspiciously of God saying, "Do we have any say in the matter?" (Muhammad), tell them, "All matters belong to God." They try to hide within their souls what they do not reveal to you. They say, "Had we had the matter in our hands, we would not have been killed there." Tell them, "Even if you had stayed in your own homes, your sworn enemies could have attacked you and slain you while you were in your beds. God wanted to test you and purge what existed in your hearts.

Then after sorrow He sent down security upon you, a calm coming upon a party of you, and (there was) another party whom their own souls had rendered anxious; they entertained about Allah thoughts of ignorance quite unjustly, saying: We have no hand in the affair. Say: Surely the affair is wholly (in the hands) of Allah. They conceal within their souls what they would not reveal to you. They say: Had we any hand in the affair, we would not have been slain here. Say: Had you remained in your houses, those for whom slaughter was ordained would certainly have gone forth to the places where they would be slain, and that Allah might test what was in your breasts and that He might purge what was in your hearts; and Allah knows what is in the breasts.

Thumma anzala AAalaykum min baAAdi alghammi amanatan nuAA<u>a</u>san yaghsh<u>a</u> <u>ta</u>ifatan minkum wa<u>ta</u>ifatun qad ahammathum anfusuhum ya<i><u>th</u></i>unnoona bi<b>A</b>ll<u>a</u>hi ghayra al<u>h</u>aqqi <i><u>th</u></i>anna alj<u>a</u>hiliyyati yaqooloona hal lan<u>a</u> mina alamri min shayin qul inna alamra kullahu lill<u>a</u>hi yukhfoona fee anfusihim m<u>a</u> l<u>a</u> yubdoona laka yaqooloona law k<u>a</u>na lan<u>a</u> mina alamri shayon m<u>a</u> qutiln<u>a</u> h<u>a</u>hun<u>a</u> qul law kuntum fee buyootikum labaraza alla<u>th</u>eena kutiba AAalayhimu alqatlu il<u>a</u> ma<u>da</u>jiAAihim waliyabtaliya All<u>a</u>hu m<u>a</u> fee <u>s</u>udoorikum waliyuma<u>hh</u>i<u>s</u>a m<u>a</u> fee quloobikum wa<b>A</b>ll<u>a</u>hu AAaleemun bi<u>tha</u>ti a<b>l</b><u>ss</u>udoor<b>i</b>

Then, after sorrow He sent down peace [of mind] upon you in the shape of drowsiness that overcame some of you, but there were others who were anxious only about themselves. They entertained false notions about God, like the notions of the days of ignorance. "Have we any say in the matter?" they asked. Say to them, "All is in the hands of God." They conceal in their hearts what they would not reveal to you. They say, "Had we had any say in the matter, none of us would have been killed here." Say to them, "Had you stayed in your homes, those whose death had been decreed would nevertheless have gone forth to the places where they were destined to die." And all this befell you so that God might test what is in your minds. And in order to purify what was in your hearts. For God is aware of your innermost thoughts.

After (the excitement) of the distress, He sent down calm on a band of you overcome with slumber, while another band was stirred to anxiety by their own feelings, Moved by wrong suspicions of Allah-suspicions due to ignorance. They said: "What affair is this of ours?" Say thou: "Indeed, this affair is wholly Allah's." They hide in their minds what they dare not reveal to thee. They say (to themselves): "If we had had anything to do with this affair, We should not have been in the slaughter here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death"; but (all this was) that Allah might test what is in your breasts and purge what is in your hearts. For Allah knoweth well the secrets of your hearts.

All those among you who turned their backs on the day the two armies clashed (at 'Uhud) were surely induced by Satan to fail in their duty because of their sinful deeds. But God has already forgiven them, for God is forgiving and kind.

Indeed those of you who turned back on the day when the two armies met – for it was the devil who caused them to waver, because of some of their deeds; and undoubtedly Allah has forgiven them; indeed Allah is Oft Forgiving, Most Forbearing.

Those of you who turned away the day the two hosts encountered -- Satan made them slip for somewhat they had earned; but God has pardoned them; God is All-forgiving, All-clement.

Behold, as for those of you who turned away [from their duty] on the day when the two hosts met in battle - Satan caused them to stumble only by means of something that they [themselves] had done. But now God has effaced this sin of theirs: verily, God is much-forgiving, forbearing.

As for those of you who turned back on the day the two hosts met, it was the Satan who made them slip because of something they had earned; and of a surety Allah hath pardoned them. Verily, Allah is Forgiving, Forbearing.

Those of you who turned back on the day the two hosts met (i.e. the battle of Uhud), it was Shaitan (Satan) who caused them to backslide (run away from the battlefield) because of some (sins) they had earned. But Allah, indeed, has forgiven them. Surely, Allah is Oft-Forgiving, Most Forbearing.

Those of you who turned back on the day when the two armies clashed—it was Satan who caused them to backslide, on account of some of what they have earned. But God has forgiven them. God is Forgiving and Prudent.

Surely those of them who turned their backs on the day when the two armies met (at Uhud) did so because Satan made them slip because of some of their lapses. But Allah has pardoned them; He is All-Forgiving, All-Forbearing.

Those of you who turned back on the day the two hosts met, Shaytan only caused them to err because of some of what they had earned. But Allah, indeed, has forgiven them. Surely, Allah is Oft-Forgiving, Most Forbearing.

Lo! those of you who turned back on the day when the two hosts met, Satan alone it was who caused them to backslide, because of some of that which they have earned. Now Allah hath forgiven them. Lo! Allah is Forgiving, Clement.

Those of you who fled on the day when the two hosts met, only Satan had made them stumble because of some of their deeds. Certainly, Allah has excused them, for Allah is all-forgiving, all-forbearing.

Those of you who turned away on the day when the two armies met must have been seduced by satan on account of some of what they had earned. But Allah has pardoned them. He is Forgiving and Clement.

Indeed, those of you who turned back on the day the two armies met, it was Satan who caused them to slip because of some [blame] they had earned. But Allah has already forgiven them. Indeed, Allah is Forgiving and Forbearing.

God knows what the hearts contain. Because of some of your bad deeds, those of you who ran away, when you faced the enemy, were misled by Satan. God forgave you for He is All-forgiving and Forbearing."

(As for) those of you who turned back on the day when the two armies met, only the Shaitan sought to cause them to make a slip on account of some deeds they had done, and certainly Allah has pardoned them; surely Allah is Forgiving, Forbearing.

Inna alla<u>th</u>eena tawallaw minkum yawma iltaq<u>a</u> aljamAA<u>a</u>ni innam<u>a</u> istazallahumu a<b>l</b>shshay<u>ta</u>nu bibaAA<u>d</u>i m<u>a</u> kasaboo walaqad AAaf<u>a</u> All<u>a</u>hu AAanhum inna All<u>a</u>ha ghafoorun <u>h</u>aleem<b>un</b>

Those of you who turned away on the day the two hosts met [in battle] were made to slip by Satan on account of some of their deeds. But God has pardoned them: God is forgiving and forbearing.

Those of you who turned back on the day the two hosts Met,-it was Satan who caused them to fail, because of some (evil) they had done. But Allah Has blotted out (their fault): For Allah is Oft-Forgiving, Most Forbearing.

O you who believe, do not be like those who deny, and say of their brethren (who died) travelling in the land or fighting: "Had they stayed with us here they would not have died or been killed." This happened so that God may fill their hearts with grief. God is the giver of life and death and sees all that you do.

O People who Believe! Do not be like the disbelievers who said regarding their brothers who went on a journey or on holy war, “If they had been here with us they would not have died or been killed” – so that Allah may make it as despair in their hearts; and Allah gives life and causes death; and Allah is seeing your deeds.

O believers, be not as the unbelievers who say to their brothers, when they journey in the land, or are upon expeditions, 'If they had been with us, they would not have died and not been slain' -- that God may make that an anguish in their hearts. For God gives life, and He makes to die; and God sees the things you do.

O you who have attained to faith! Be not like those who are bent on denying the truth and say of their brethren [who die] after having set out on a journey to faraway places or gone forth to war, "Had they but remained with us, they would not have died," or, "they would not have been slain" - for God will cause such thoughts to become a source of bitter regret in their hearts, since it is God who grants life and deals death. And God sees all that you do.

O O Ye who believe! be not like unto those who disbelieve and say of their brethren when they journey in the land or go to religious war: had they been with, they had not died nor had they been slain; this is in order that Allah may cause an anguish in their hearts. And it is Allah who maketh alive and causeth to die, and Allah is of that which ye work Beholder.

O you who believe! Be not like those who disbelieve (hypocrites) and who say to their brethren when they travel through the earth or go out to fight: "If they had stayed with us, they would not have died or been killed," so that Allah may make it a cause of regret in their hearts. It is Allah that gives life and causes death. And Allah is All-Seer of what you do.

O you who believe! Do not be like those who disbelieved, and said of their brethren who marched in the land, or went on the offensive, “Had they stayed with us, they would not have died or been killed.” So that God may make it a cause of regret in their hearts. God gives life and causes death. God is Seeing of what you do.

Believers, do not behave like those who disbelieved and say to their brothers (who meet some mishap) in the course of their journey for fighting: 'Had they remained with us, they would not have died nor been slain.' Allah makes such thoughts the cause of deep regrets in their hearts. For in truth it is Allah alone who grants life and deals death. Allah sees all that you do.

O you who believe! Be not like those who disbelieve and who say to their brethren when they travel through the earth or go out to fight: "If they had stayed with us, they would not have died or been killed," so that Allah may make it a cause of regret in their hearts. It is Allah that gives life and causes death. And Allah is All-Seer of what you do.

O ye who believe! Be not as those who disbelieved and said of their brethren who went abroad in the land or were fighting in the field: If they had been (here) with us they would not have died or been killed: that Allah may make it anguish in their hearts. Allah giveth life and causeth death; and Allah is Seer of what ye do.

O you who have faith! Do not be like the faithless who say of their brethren, when they travel in the land or go into battle, ‘Had they stayed with us they would not have died or been killed,’ so that Allah may make it a regret in their hearts. But Allah gives life and brings death, and Allah watches what you do.

Believers, do not be as those who disbelieve and say of their brothers when they journey in the land or go of to battle: 'Had they stayed with us, they would not have died, nor would they have been killed' In order that Allah will make that a regret in their hearts. Allah revives and causes to die. He has knowledge of what you do.

O you who have believed, do not be like those who disbelieved and said about their brothers when they traveled through the land or went out to fight, "If they had been with us, they would not have died or have been killed," so Allah makes that [misconception] a regret within their hearts. And it is Allah who gives life and causes death, and Allah is Seeing of what you do.

Believers, do not be like the unbelievers, who said of their brothers who travelled in the land or took part in a fight, "Had they stayed with us, they would not have died or been killed." God will only cause regret to enter their hearts. It is God who gives life and causes people to die. God is Well Aware of what you do.

O you who believe! be not like those who disbelieve and say of their brethren when they travel in the earth or engage in fighting: Had they been with us, they would not have died and they would not have been slain; so Allah makes this to be an intense regret in their hearts; and Allah gives life and causes death and Allah sees what you do.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> takoonoo ka<b>a</b>lla<u>th</u>eena kafaroo waq<u>a</u>loo liikhw<u>a</u>nihim i<u>tha</u> <u>d</u>araboo fee alar<u>d</u>i aw k<u>a</u>noo ghuzzan law k<u>a</u>noo AAindan<u>a</u> m<u>a</u> m<u>a</u>too wam<u>a</u> qutiloo liyajAAala All<u>a</u>hu <u>tha</u>lika <u>h</u>asratan fee quloobihim wa<b>A</b>ll<u>a</u>hu yu<u>h</u>yee wayumeetu wa<b>A</b>ll<u>a</u>hu bim<u>a</u> taAAmaloona ba<u>s</u>eer<b>un</b>

Believers, do not be like those who are bent on denying the truth and who say of their brothers, when they travel about the land or go forth to war, "Had they but remained with us, they would not have died, or been slain" -- for God will cause such thoughts to become a source of bitter regret in their hearts, since it is God who gives life and causes death. And God sees all that you do.

O ye who believe! Be not like the Unbelievers, who say of their brethren, when they are travelling through the Earth or engaged in fighting: "If they had stayed with us, they would not have died, or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives Life and Death, and Allah sees well all that ye do.

If you are killed in the cause of God or you die, the forgiveness and mercy of God are better than all that you amass.

And if you are killed in Allah’s way or die, then the pardon from Allah and mercy are better than all what they hoard.

If you are slain or die in God's way, forgiveness and mercy from God are a better thing than that you amass;

And if indeed you are slain or die in God's cause, then surely forgiveness from God and His grace are better than all that one could amass [in this world]:

Verily if ye be slain in the way of Allah or die, forgiveness from Allah and mercy are surely better than that which they amass.

And if you are killed or die in the Way of Allah, forgiveness and mercy from Allah are far better than all that they amass (of worldly wealths, etc.).

If you are killed in the cause of God, or die—forgiveness and mercy from God are better than what they hoard.

And were you to be slain or to die in the way of Allah, then surely Allah's forgiveness and mercy are better than all the goods they amass.

And if you are killed or die in the way of Allah, forgiveness and mercy from Allah are far better than all that they amass.

And what though ye be slain in Allah's way or die therein? Surely pardon from Allah and mercy are better than all that they amass.

If you are slain in the way of Allah, or die, forgiveness and mercy from Allah are surely better than what they amass.

If you should be killed in the way of Allah or die, the Forgiveness and Mercy from Allah would surely be better than all you amass.

And if you are killed in the cause of Allah or die - then forgiveness from Allah and mercy are better than whatever they accumulate [in this world].

If you were to die or to be killed for the cause of God, certainly His forgiveness and mercy is far better than your worldly gains.

And if you are slain in the way of Allah or you die, certainly forgiveness from Allah and mercy is better than what they amass.

Walain qutiltum fee sabeeli All<u>a</u>hi aw muttum lamaghfiratun mina All<u>a</u>hi wara<u>h</u>matun khayrun mimm<u>a</u> yajmaAAoon<b>a</b>

If you are killed or die in God's cause, then surely forgiveness from God and His grace are better than all that one could amass.

And if ye are slain, or die, in the way of Allah, forgiveness and mercy from Allah are far better than all they could amass.

And if you die or are killed, even so it is to God that you will return.

And whether you are killed or you die, towards Allah you will be gathered.

surely if you die or are slain, it is unto God you shall be mustered.

for, indeed, if you die or are slain, it will surely be unto God that you shall be gathered.

And whether ye die or be slain, assuredly unto Allah shall ye be gathered.

And whether you die, or are killed, verily, unto Allah you shall be gathered.

If you die, or are killed—to God you will be gathered up.

And were you to die or be slain, it is to Allah that you will all be mustered.

And whether you die or are killed, verily, unto Allah you shall be gathered.

What though ye be slain or die, when unto Allah ye are gathered?

If you die or are slain, you will surely be mustered toward Allah.

And if you die or are killed, before Allah you shall all be gathered.

And whether you die or are killed, unto Allah you will be gathered.

If you die or are slain, certainly you will all be brought before God.

And if indeed you die or you are slain, certainly to Allah shall you be gathered together.

Walain muttum aw qutiltum lail<u>a</u> All<u>a</u>hi tu<u>h</u>sharoon<b>a</b>

For, indeed, if you die or are killed, it is to God that you shall be gathered.

And if ye die, or are slain, Lo! it is unto Allah that ye are brought together.

It was through God's mercy that you dealt with them gently; for had you been stern and hard of heart they would surely have broken away from you. So pardon them and pray that forgiveness be theirs, and seek their counsel in all affairs, And when you have come to a decision place your trust in God alone, for He loves those who place their trust in Him.

So what a great mercy it is from Allah that you (O dear Prophet Mohammed – peace and blessings be upon him), are lenient towards them; and if you had been stern and hardhearted (unsympathetic) they would have certainly been uneasy in your company; so forgive them and intercede for them and consult with them in the conduct of affairs; and when you decide upon something, rely upon Allah; indeed Allah loves those who trust (Him).

It was by some mercy of God that thou wast gentle to them; hadst thou been harsh and hard of heart, they would have scattered from about thee. So pardon them, and pray forgiveness for them, and take counsel with them in the affair; and when thou art resolved, put thy trust in God; surely God loves those who put their trust.

And it was by God's grace that thou [O Prophet] didst deal gently with thy followers: for if thou hadst been harsh and hard of heart, they would indeed have broken away from thee. Pardon them, then, and pray that they be forgiven. And take counsel with them in all matters of public concern; then, when thou hast decided upon a course of action, place thy trust in God: for, verily, God loves those who place their trust in Him.

It was then of the mercy of Allah that thou hast been gentle with them; and wert thou rough, hardhearted, they had surely dispersed from around thee. So pardon them thou, and ask thou forgiveness for them and take thou counsel with them in the affair, and when thou hast resolved, put thy trust in Allah. Verily Allah loveth the trustful.

And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah's) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).

It is by of grace from God that you were gentle with them. Had you been harsh, hardhearted, they would have dispersed from around you. So pardon them, and ask forgiveness for them, and consult them in the conduct of affairs. And when you make a decision, put your trust in God; God loves the trusting.

It was thanks to Allah's mercy that you were gentle to them. Had you been rough, hard-hearted, they would surely have scattered away from you. So pardon them, and pray for their forgiveness, and take counsel from them in matters of importance. And when you are resolved on a course of action place your trust in Allah; surely Allah loves those who put their trust (in Him).

And by the mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pardon them, and ask forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).

It was by the mercy of Allah that thou wast lenient with them (O Muhammad), for if thou hadst been stern and fierce of heart they would have dispersed from round about thee. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs. And when thou art resolved, then put thy trust in Allah. Lo! Allah loveth those who put their trust (in Him).

It is by Allah’s mercy that you are gentle to them; had you been harsh and hardhearted, they would have surely scattered from around you. So excuse them and plead for forgiveness for them, and consult them in the affairs, and once you are resolved, put your trust in Allah. Indeed Allah loves those who trust in Him.

It was by that Mercy of Allah that you (Prophet Muhammad) dealt so leniently with them. Had you been harsh and hardhearted, they would have surely deserted you. Therefore, pardon them and ask forgiveness for them. Take counsel with them in the matter and when you are resolved, put your trust in Allah. Allah loves those who trust.

So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].

Only through the Divine Mercy have you (Muhammad) been able to deal with your followers so gently. If you had been stern and hard-hearted, they would all have deserted you a long time ago. Forgive them and ask God to forgive (their sins) and consult with them in certain matters. But, when you reach a decision, trust God. God loves those who trust Him.

Thus it is due to mercy from Allah that you deal with them gently, and had you been rough, hard hearted, they would certainly have dispersed from around you; pardon them therefore and ask pardon for them, and take counsel with them in the affair; so when you have decided, then place your trust in Allah; surely Allah loves those who trust.

Fabim<u>a</u> ra<u>h</u>matin mina All<u>a</u>hi linta lahum walaw kunta fa<i><u>thth</u></i>an ghalee<i><u>th</u></i>a alqalbi la<b>i</b>nfa<u>dd</u>oo min <u>h</u>awlika fa<b>o</b>AAfu AAanhum wa<b>i</b>staghfir lahum wash<u>a</u>wirhum fee alamri fai<u>tha</u> AAazamta fatawakkal AAal<u>a</u> All<u>a</u>hi inna All<u>a</u>ha yu<u>h</u>ibbu almutawakkileen<b>a</b>

It is by God's grace that you were gentle with them -- for if you had been harsh and hard-hearted, they would surely have deserted you -- so bear with them and pray for forgiveness for them. Take counsel with them in the conduct of affairs; then, when you have decided upon a course of action, place your trust in God: for God loves those who place their trust in Him.

It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast Taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him).

If God is there to help you none will overcome you; and if He forsake you, who will help you other than Him? So only in God should the faithful place their trust.

If Allah supports you, no one can overcome you; and if He forsakes you, who is there who can then help you? And in Allah only should the Muslims trust.

If God helps you, none can overcome you; but if He forsakes you, who then can help you after Him? Therefore in God let the believers put all their trust.

If God succours you, none can ever overcome you; but if He should forsake you, who could succour you thereafter? In God, then, let the believers place their trust!

If Allah succoureth you, there is none that can overcome you; if He abandon you, who is there that can succour you after Him? And in Allah let the believers trust.

If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in Allah (Alone) let believers put their trust.

If God supports you, there is none who can overcome you. But if He fails you, who is there to help you after Him? So in God let the believers put their trust.

If Allah helps you none shall prevail over you; if He forsakes you then who can help you? It is in Allah that the believers should put their trust.

If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you And in Allah (Alone) let believers put their trust.

If Allah is your helper none can overcome you, and if He withdraw His help from you, who is there who can help you after Him? In Allah let believers put their trust.

If Allah helps you, no one can overcome you, but if He forsakes you, who will help you after Him? So in Allah let all the faithful put their trust.

If Allah helps you, none can overcome you. If He forsakes you, who then can help you after Him? Therefore, in Allah let the believers put all their trust.

If Allah should aid you, no one can overcome you; but if He should forsake you, who is there that can aid you after Him? And upon Allah let the believers rely.

If God is your helper, no one can defeat you. However, if He abandons you, who would help you? The true believers trust in God.

If Allah assists you, then there is none that can overcome you, and if He forsakes you, who is there then that can assist you after Him? And on Allah should the believers rely.

In yan<u>s</u>urkumu All<u>a</u>hu fal<u>a</u> gh<u>a</u>liba lakum wain yakh<u>th</u>ulkum faman <u>tha</u> alla<u>th</u>ee yan<u>s</u>urukum min baAAdihi waAAal<u>a</u> All<u>a</u>hi falyatawakkali almuminoon<b>a</b>

If God helps you, none can overcome you, but if He withdraws His help from you, who is there who can help you besides Him? In God, then, let the believers place their trust!

If Allah helps you, none can overcome you: If He forsakes you, who is there, after that, that can help you? in Allah, then, Let believers put their trust.

It is not for a prophet to be false; and whoever is false will indeed bring his falsehood with him on the Day of Reckoning when each will receive his reward without favour or wrong.

And it is unimaginable that any Prophet would hide something; and whoever hides it, will bring what he hid with him on the Day of Resurrection; then every soul will be paid in full for whatever they earned; and they will not be wronged.

It is not for a Prophet to be fraudulent; whoso defrauds shall bring the fruits of his fraud on the Day of Resurrection; then every soul shall be paid in full what it has earned, and they shall not be wronged.

AND IT IS not conceivable that a prophet should deceive - since he who deceives shall be faced with his deceit on the Day of Resurrection, when every human being shall be repaid in full for whatever he has done, and none shall be wronged.

It is not the part of a prophet to hide anything away: whosoever hideth anything away, he shall bring forth on the Day of Resurrection that which he had hidden away; then shall each one be repaid in full that which he hath earned, and they shall not be wronged.

It is not for any Prophet to take illegally a part of booty (Ghulul), and whosoever deceives his companions as regards the booty, he shall bring forth on the Day of Resurrection that which he took (illegally). Then every person shall be paid in full what he has earned, - and they shall not be dealt with unjustly.

It is not for a prophet to act dishonestly. Whoever acts dishonestly will bring his dishonesty on the Day of Resurrection. Then every soul will be paid in full for what it has earned, and they will not be wronged.

It is not for a Prophet to defraud; and whoever defrauds shall bring with him the fruits of his fraud on the Day of Resurrection, when every human being shall be paid in full what he has earned, and shall not be wronged.

It is not for any Prophet to illegally take a part of the booty, and whosoever deceives his companions over the booty, he shall bring forth on the Day of Resurrection that which he took. Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly.

It is not for any prophet to embezzle. Whoso embezzleth will bring what he embezzled with him on the Day of Resurrection. Then every soul will be paid in full what it hath earned; and they will not be wronged.

A prophet may not breach his trust, and whoever breaches his trust will bring his breaches on the Day of Resurrection; then every soul shall be recompensed fully for what it has earned, and they will not be wronged.

It is not for a Prophet to defraud, whosoever defrauds shall bring that fraud on the Day of Resurrection. Then, every soul shall be paid in full what it has earned, and they shall not be wronged.

It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection. Then will every soul be [fully] compensated for what it earned, and they will not be wronged.

No Prophet can ever be treacherous. A treacherous person will be brought before God on the Day of Judgment with his treacherous deeds. Then every soul will be recompensed for its works without being wronged.

And it is not attributable to a prophet that he should act unfaithfully; and he who acts unfaithfully shall bring that in respect of which he has acted unfaithfully on the day of resurrection; then shall every soul be paid back fully what it has earned, and they shall not be dealt with unjustly.

Wam<u>a</u> k<u>a</u>na linabiyyin an yaghulla waman yaghlul yati bim<u>a</u> ghalla yawma alqiy<u>a</u>mati thumma tuwaff<u>a</u> kullu nafsin m<u>a</u> kasabat wahum l<u>a</u> yu<i><u>th</u></i>lamoon<b>a</b>

It is not for any Prophet to hold back anything; he who hides anything away shall bring it forth on the Day of Resurrection, when every human being shall be repaid in full for whatever he has done, and none shall be wronged.

No prophet could (ever) be false to his trust. If any person is so false, He shall, on the Day of Judgment, restore what he misappropriated; then shall every soul receive its due,- whatever it earned,- and none shall be dealt with unjustly.

Is a man who has followed the pleasure of God the same as he who has incurred His wrath, whose abode is surely Hell, a dreadful place?

So is one who follows the will of Allah equal to one who has incurred the wrath from Allah and whose home is the fire? And what a wretched place to return!

What, is he who follows God's good pleasure like him who is laden with the burden of God's anger, whose refuge is Gehenna? An evil homecoming!

Is then he who strives after God's goodly acceptance like unto him who has earned the burden of God's condemnation and whose goal is hell? - and how vile a journey's end!

Is then one who followeth the pleasure of Allah like unto him who hath settled under the displeasure of Allah? His resort is Hell, and ill is that destination

Is then one who follows (seeks) the good Pleasure of Allah (by not taking illegally a part of the booty) like the one who draws on himself the Wrath of Allah (by taking a part of the booty illegally - Ghulul)? - his abode is Hell, - and worst, indeed is that destination!

Is someone who pursues God's approval the same as someone who incurs God's wrath and his refuge is Hell—the miserable destination?

Is he who follows the good pleasure of Allah like him who is laden with Allah's wrath and whose abode is Hell? How evil that is for a resting-place!

Is then one who follows (seeks) the pleasure of Allah like the one who draws on himself the wrath of Allah His abode is Hell, and worse indeed is that destination!

Is one who followeth the pleasure of Allah as one who hath earned condemnation from Allah, whose habitation is the Fire, a hapless journey's end?

Is he who follows [the course of] Allah’s pleasure like him who earns Allah’s displeasure and whose refuge is hell, an evil destination?

Is he who follows the pleasure of Allah like he who is laden with the Anger of Allah, Gehenna (Hell) shall be his shelter. Evil shall be his return!

So is one who pursues the pleasure of Allah like one who brings upon himself the anger of Allah and whose refuge is Hell? And wretched is the destination.

Are those who seek God's pleasure equal to those who incur His wrath and whose dwelling will be hell, the terrible destination?

Is then he who follows the pleasure of Allah like him who has made himself deserving of displeasure from Allah, and his abode is hell; and it is an evil destination.

Afamani ittabaAAa ri<u>d</u>w<u>a</u>na All<u>a</u>hi kaman b<u>a</u>a bisakha<u>t</u>in mina All<u>a</u>hi wamaw<u>a</u>hu jahannamu wabisa alma<u>s</u>eer<b>u</b>

Can one who seeks the pleasure of God, be like one who incurs the wrath of God and whose abode shall be Hell -- an evil destination?

Is the man who follows the good pleasure of Allah Like the man who draws on himself the wrath of Allah, and whose abode is in Hell?- A woeful refuge!

There are different ranks with God, And God sees everything you do.

They are in different ranks before Allah; and Allah sees their deeds.

They are in ranks with God; and God sees the things they do.

They are on [entirely] different levels in the sight of God; for God sees all that they do.

Of diverse degrees shall be they with Allah, and Allah is Beholder of that which they work.

They are in varying grades with Allah, and Allah is All-Seer of what they do.

They have different ranks with God, and God is Seeing of what they do.

They vary greatly in rank in the sight of Allah, and Allah sees what they do.

They are in varying grades with Allah, and Allah is All-Seer of what they do.

There are degrees (of grace and reprobation) with Allah, and Allah is Seer of what they do.

They have ranks with Allah, and Allah watches what they do.

They are in ranks with Allah. Allah sees what they do.

They are [varying] degrees in the sight of Allah, and Allah is Seeing of whatever they do.

People are of various grades in the sight of God. God is Well-Aware of all that they do.

There are (varying) grades with Allah, and Allah sees what they do.

Hum daraj<u>a</u>tun AAinda All<u>a</u>hi wa<b>A</b>ll<u>a</u>hu ba<u>s</u>eerun bim<u>a</u> yaAAmaloon<b>a</b>

All have a different standing in the eyes of God, and God is observant of all their actions.

They are in varying gardens in the sight of Allah, and Allah sees well all that they do.

God has favoured the faithful by sending an apostle to them from among themselves, who recites to them His messages, and reforms and teaches them the Law and the judgement, for they were clearly in error before.

Allah has indeed bestowed a great favour upon the Muslims, in that He sent to them a Noble Messenger (Prophet Mohammed – peace and blessings be upon him) from among them, who recites to them His verses, and purifies them, and teaches them the Book and wisdom; and before it, they were definitely in open error. (The Holy Prophet Mohammed – peace and blessings be upon him – is one of Allah’s greatest favours to mankind.)

Truly God was gracious to the believers when He raised up among them a Messenger from themselves, to recite to them His signs and to purify them, and to teach them the Book and the Wisdom, though before they were in manifest error.

Indeed, God bestowed a favour upon the believers when he raised up in their midst an apostle from among themselves, to convey His messages unto them, and to cause them to grow in purity, and to impart unto them the divine writ as well as wisdom - whereas before that they were indeed, most obviously, lost in error.

Assuredly Allah hath conferred a benefit on the believers when He raised up unto them an apostle from amongst themselves, he rehearseth unto them His revelations and purifieth them and teacheth them the Book and wisdom, and afore they were in an error manifest.

Indeed Allah conferred a great favour on the believers when He sent among them a Messenger (Muhammad SAW) from among themselves, reciting unto them His Verses (the Quran), and purifying them (from sins by their following him), and instructing them (in) the Book (the Quran) and Al-Hikmah [the wisdom and the Sunnah of the Prophet SAW (i.e. his legal ways, statements, acts of worship, etc.)], while before that they had been in manifest error.

God has blessed the believers, as He raised up among them a messenger from among themselves, who recites to them His revelations, and purifies them, and teaches them the Scripture and wisdom; although before that they were in evident error.

Surely Allah conferred a great favour on the believers when He raised from among them a Messenger to recite to them His signs, and to purify them, and to teach them the Book and Wisdom. For before that they were in manifest error.

Indeed, Allah conferred a great favor on the believers when He sent among them a Messenger from among themselves, reciting unto them His verses (the Qur'an), and purifying them, and instructing them (in) the Book (the Qur'an) and Al-Hikmah [the wisdom and the Sunnah], while before that they had been in manifest error.

Allah verily hath shown grace to the believers by sending unto them a messenger of their own who reciteth unto them His revelations, and causeth them to grow, and teacheth them the Scripture and wisdom; although before (he came to them) they were in flagrant error.

Allah certainly favoured the faithful when He raised up among them an apostle from among themselves to recite to them His signs and to purify them and teach them the Book and wisdom, and earlier they had indeed been in manifest error.

Allah has surely been gracious to the believers when He sent among them a Messenger from themselves to recite to them His verses, to purify them, and to teach them the Book and the Wisdom (prophetic sayings), though before that they were in clear error.

Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.

God granted a great favor to the believers by sending a Messenger from their own people to recite to them God's revelations, to purify them of moral defects, to teach them the Book, and to give them wisdom. Before this they had lived in manifest error.

Certainly Allah conferred a benefit upon the believers when He raised among them an Apostle from among themselves, reciting to them His communications and purifying them, and teaching them the Book and the wisdom, although before that they were surely in manifest error.

Laqad manna All<u>a</u>hu AAal<u>a</u> almumineena i<u>th</u> baAAatha feehim rasoolan min anfusihim yatloo AAalayhim <u>a</u>y<u>a</u>tihi wayuzakkeehim wayuAAallimuhumu alkit<u>a</u>ba wa<b>a</b>l<u>h</u>ikmata wain k<u>a</u>noo min qablu lafee <u>d</u>al<u>a</u>lin mubeen<b>in</b>

Indeed, God has conferred a great favour on the believers in sending a Messenger from among themselves, to recite His revelations to them, and purify them, and teaches them the Book and wisdom, for, before that they were surely in manifest error.

Allah did confer a great favour on the believers when He sent among them a messenger from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error.

How is it that when misfortune befell you, you said: "Where has this come from?" -- even though you had inflicted disaster twice as great on (the enemy). Say: "This has come from your own selves." Surely God has power over all things.

So will you say when disaster strikes you, though you had struck them with twice as much, “Where has this come from?” Say (to them, O dear Prophet Mohammed – peace and blessings be upon him), “It has come from yourselves”; indeed Allah is Able to do all things.

Why, when an affliction visited you, and you had visited twice over the like of it, did you say, 'How is this?' Say: 'This is from your own selves; surely God is powerful over everything.'

AND DO YOU, now that a calamity has befallen you after you had inflicted twice as much [on your foes], ask yourselves, "How has this come about?" Say: "It has come from your own selves." Verily, God has the power to will anything:

Is its that when a reverse hath befallen you, albeit ye had inflicted twice as much, ye say: whence is this? Say thou: it is but from yourselves verily Allah is over everything potent.

(What is the matter with you?) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: "From where does this come to us?" Say (to them), "It is from yourselves (because of your evil deeds)." And Allah has power over all things.

And when a calamity befell you, even after you had inflicted twice as much, you said, “How is this?” Say, “It is from your own selves.” God is Able to do all things.

And how come when a calamity befell you, you began to ask: 'How has this come about?' even though the enemy has suffered at your hands (in the Battle of Badr) double what you have suffered! Say: This calamity has been brought about by yourselves. Surely Allah is Ail-Powerful.

(What is the matter with you) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: "From where does this come to us" Say, "It is from yourselves." And Allah has power over all things.

And was it so, when a disaster smote you, though ye had smitten (them with a disaster) twice (as great), that ye said: How is this? Say (unto them, O Muhammad): It is from yourselves. Lo! Allah is Able to do all things.

What, when an affliction visits you—while you have inflicted twice as much—do you say, ‘How is this?’! Say, ‘This is from your own souls.’ Indeed Allah has power over all things.

Why, when an affliction hits you and that you had yourselves inflicted twice the like of it, you said: 'How is this' Say: 'This is from your own selves' Surely, Allah has power over all things.

Why [is it that] when a [single] disaster struck you [on the day of Uhud], although you had struck [the enemy in the battle of Badr] with one twice as great, you said, "From where is this?" Say, "It is from yourselves." Indeed, Allah is over all things competent.

If misfortune befell you (the believers) your enemies had suffered twice as much (in the battle of Badr) but you asked, "Where did the misfortune come from?" (Muhammad), tell them, "It came from yourselves. God has power over all things.

What! when a misfortune befell you, and you had certainly afflicted (the unbelievers) with twice as much, you began to say: Whence is this? Say: It is from yourselves; surely Allah has power over all things.

Awalamm<u>a</u> a<u>sa</u>batkum mu<u>s</u>eebatun qad a<u>s</u>abtum mithlayh<u>a</u> qultum ann<u>a</u> h<u>atha</u> qul huwa min AAindi anfusikum inna All<u>a</u>ha AAal<u>a</u> kulli shayin qadeer<b>un</b>

What! When a misfortune befalls you, after you had yourself inflicted twice as heavy losses, you say, "How has this come about?" Say, "It was your own fault." Truly, God has the power to will anything:

What! When a single disaster smites you, although ye smote (your enemies) with one twice as great, do ye say?- "Whence is this?" Say (to them): "It is from yourselves: For Allah hath power over all things."

What you suffered on the day the two armies had met was by God's dispensation, so that He may distinguish the faithful,

And the calamity that struck you on the day the two armies met, was by Allah’s command – and in order that He may make known the believers.

And what visited you, the day the two hosts encountered, was by God's leave, and that He might know the believers;

and all that befell you on the day when the two hosts met in battle happened by God's leave, so that He might mark out the [true] believers,

And that which befell you on the day whereon the two hosts met was by Allah's leave, and that he might know the believers.

And what you suffered (of the disaster) on the day (of the battle of Uhud when) the two armies met, was by the leave of Allah, in order that He might test the believers.

What befell you on the day the two armies clashed was with God’s permission; that He may know the believers.

What befell you on the day when the two hosts met was by the leave of Allah, and in order that He might mark out those who believe

And what you suffered on the day the two armies met, was by the leave of Allah, in order that He might test the believers.

That which befell you, on the day when the two armies met, was by permission of Allah; that He might know the true believers;

What befell you on the day when the two hosts met, was by Allah’s permission, so that He may ascertain the faithful,

What hit you the day the two armies met was by the permission of Allah, so that He might know the believers

And what struck you on the day the two armies met was by permission of Allah that He might make evident the [true] believers.

What befell you, when the two armies confronted each other, was by the permission of God so that He would know who were the true believers

And what befell you on the day when the two armies met (at Ohud) was with Allah's knowledge, and that He might know the believers.

Wam<u>a</u> a<u>sa</u>bakum yawma iltaq<u>a</u> aljamAA<u>a</u>ni fabii<u>th</u>ni All<u>a</u>hi waliyaAAlama almumineen<b>a</b>

the misfortune which befell you on the day when the two armies met happened by God's leave, so that He might mark out the [true] believers

What ye suffered on the day the two armies Met, was with the leave of Allah, in order that He might test the believers,-

And may distinguish the hypocrites who were told: "Fight in the way of God, or defend yourselves," and who had replied: "If we knew of the fight we would have followed you." They were nearer unbelief than faith on that day, and they said with their tongues what was not in their hearts; but God is aware of what they hide.

And in order to expose them who turned hypocrites; and it was said to them, “Come, fight in Allah's cause, or repel the enemy”; they answered, “If we knew how to fight, we would certainly have been with you”; and on that day they were nearer to open disbelief than to professed faith; they utter with their mouths what is not in their hearts; and Allah knows well what they hide. –

and that He might also know the hypocrites when it was said of them, 'Come now, fight in the way of God, or repel!' They said, 'If only we knew how to fight, we would follow you.' They that day were nearer to unbelief than to belief, saying with their mouths that which never was in their hearts; and God knows very well the things they hide;

and mark out those who were tainted with hypocrisy and, when they were told, "Come, fight in God's cause" - or, "Defend yourselves" - answered, "If we but knew [that it would come to a] fight, we would indeed follow you." Unto apostasy were they nearer on that day than unto faith, uttering with their mouths something which was not in their hearts, the while God knew fully well what they were trying to conceal:

And that he might know those who played the hypocrite. And it was said unto them: come ye, fight in the way of Allah or defend. They said: if we knew it was to be a fair fight We would surely have followed you. Nearer were they on that day to infidelity than to belief. They say with their mouths that which is not in their hearts and Allah knoweth best that which they conceal.

And that He might test the hypocrites, it was said to them: "Come, fight in the Way of Allah or (at least) defend yourselves." They said: "Had we known that fighting will take place, we would certainly have followed you." They were that day, nearer to disbelief than to Faith, saying with their mouths what was not in their hearts. And Allah has full knowledge of what they conceal.

And that He may know the hypocrites. And it was said to them, “Come, fight in the cause of God, or contribute.” They said, “If we knew how to fight, we would have followed you.” On that day they were closer to infidelity than they were to faith. They say with their mouths what is not in their hearts; but God knows what they hide.

and those who are hypocrites. And when these hypocrites were asked: 'Come and fight in the wayof Allah', or (at least) 'defend yourselves', they answered: 'If we but knew that there would be fighting, we would certainly have followed. They were nearer then to infidelity than to faith. They utter from their mouths what is not in their hearts. Allah knows well what they conceal.

And that He might test the hypocrites, it was said to them: "Come, fight in the way of Allah or defend yourselves." They said: "Had we known that fighting will take place, we would certainly have followed you." They were that day, nearer to disbelief than to faith, saying with their mouths what was not in their hearts. And Allah has full knowledge of what they conceal.

And that He might know the hypocrites, unto whom it was said: Come, fight in the way of Allah, or defend yourselves. They answered: If we knew aught of fighting we would follow you. On that day they were nearer disbelief than faith. They utter with their mouths a thing which is not in their hearts. Allah is Best Aware of what they hide.

and ascertain the hypocrites. [When] they were told: ‘Come, fight in the way of Allah, or defend [yourselves], they said, ‘If we knew any fighting, we would have surely followed you.’ That day they were nearer to unfaith than to faith. They say with their mouths what is not in their hearts, and Allah knows well whatever they conceal.

and that He might know the hypocrites' When it was said to them: 'Come, fight or repel in the way of Allah' They replied: 'If only we knew how to fight, we would follow you' On that day, they were nearer to disbelief than belief. They said with their mouths what was not in their hearts. And Allah knows what they hide.

And that He might make evident those who are hypocrites. For it was said to them, "Come, fight in the way of Allah or [at least] defend." They said, "If we had known [there would be] fighting, we would have followed you." They were nearer to disbelief that day than to faith, saying with their mouths what was not in their hearts. And Allah is most Knowing of what they conceal -

and who were the hypocrites. When the hypocrites were asked to fight for the cause of God or to defend the city, they replied, "Had we known before that you would fight, we would certainly not have followed you." At that time they were closer to disbelief than to faith. They speak words that do not come from their hearts. God knows well whatever they try to hide.

And that He might know the hypocrites; and it was said to them: Come, fight in Allah's way, or defend yourselves. They said: If we knew fighting, we would certainly have followed you. They were on that day much nearer to unbelief than to belief. They say with their mouths what is not in their hearts, and Allah best knows what they conceal.

WaliyaAAlama alla<u>th</u>eena n<u>a</u>faqoo waqeela lahum taAA<u>a</u>law q<u>a</u>tiloo fee sabeeli All<u>a</u>hi awi idfaAAoo q<u>a</u>loo law naAAlamu qit<u>a</u>lan la<b>i</b>ttabaAAn<u>a</u>kum hum lilkufri yawmai<u>th</u>in aqrabu minhum lileem<u>a</u>ni yaqooloona biafw<u>a</u>hihim m<u>a</u> laysa fee quloobihim wa<b>A</b>ll<u>a</u>hu aAAlamu bim<u>a</u> yaktumoon<b>a</b>

and know those who acted hypocritically." When they were told, "Come, fight in God's cause and defend yourselves," they replied, "If we knew that fighting would take place, we would surely follow you." They were that day nearer to unbelief than to belief. The words they utter bear no relation to what is in their hearts. God knows well what they conceal.

And the Hypocrites also. These were told: "Come, fight in the way of Allah, or (at least) drive (The foe from your city)." They said: "Had we known how to fight, we should certainly have followed you." They were that day nearer to Unbelief than to Faith, saying with their lips what was not in their hearts but Allah hath full knowledge of all they conceal.

To those who sit at home and say of their brothers: "They would never have been killed had they listened to us, say: "Drive away death from your midst if what you say is true."

Those who spoke regarding their brothers while they themselves stayed back at home, “Had they listened to us, they would not have been slain”; say (to them, O dear Prophet Mohammed – peace and blessings be upon him), “Then avert your own death, if you are truthful!”

who said of their brothers (and they themselves held back), 'Had they obeyed us, they would not have been slain.' Say: 'Then avert death from yourselves, if you speak truly.'

they who, having themselves held back [from fighting, later] said of their [slain] brethren, "Had they but paid heed to us, they would not have been slain." Say: "Avert, then, death from yourselves, if what you say is true!"

They say of their brethren, while they themselves staid: had they obeyed us they had not been slain. Say thou: then repel death from yourselves if ye say sooth.

(They are) the ones who said about their killed brethren while they themselves sat (at home): "If only they had listened to us, they would not have been killed." Say: "Avert death from your ownselves, if you speak the truth."

Those who said of their brethren, as they stayed behind, “Had they obeyed us, they would not have been killed.” Say, “Then avert death from yourselves, if you are truthful.”

These are the ones who stayed away, saying about their brothers: 'Had they followed us, they would not have been slain.' Say: 'If you speak the truth then avert death when it comes to you.'

(They are) the ones who said about their killed brethren while they themselves sat (at home): "If only they had listened to us, they would not have been killed." Say: "Avert death from your own selves, if you speak the truth."

Those who, while they sat at home, said of their brethren (who were fighting for the cause of Allah): If they had been guided by us they would not have been slain. Say (unto them, O Muhammad): Then avert death from yourselves if ye are truthful.

Those who said of their brethren, while they themselves sat back: ‘Had they obeyed us, they would not have been killed.’ Say, ‘Then keep death off from yourselves, if you are truthful.’

Who said to their brothers and they themselves had stayed behind 'Had they obeyed us, they would not have been killed' Say to them: 'Avert death from yourselves then, if what you say is true'

Those who said about their brothers while sitting [at home], "If they had obeyed us, they would not have been killed." Say, "Then prevent death from yourselves, if you should be truthful."

There are those who themselves did not join the others in fighting for the cause of God and said about their brothers, "Had they listened to us and stayed at home, they would not have been killed." (Muhammad), tell them to save themselves from death if they are true in their claim.

Those who said of their brethren whilst they (themselves) held back: Had they obeyed us, they would not have been killed. Say: Then avert death from yourselves if you speak the truth.

Alla<u>th</u>eena q<u>a</u>loo liikhw<u>a</u>nihim waqaAAadoo law a<u>ta</u>AAoon<u>a</u> m<u>a</u> qutiloo qul fa<b>i</b>draoo AAan anfusikumu almawta in kuntum <u>sa</u>diqeen<b>a</b>

Those who stayed behind, said of their brothers, "Had they listened to us, they would not have been killed." Say to them, "Ward off death from yourselves, then, if what you say be true!"

(They are) the ones that say, (of their brethren slain), while they themselves sit (at ease): "If only they had listened to us they would not have been slain." Say: "Avert death from your own selves, if ye speak the truth."

Never think that those who are killed in the way of God are dead. They are alive, getting succour from their Lord,

And do not ever assume that those who are slain in Allah's cause, are dead; in fact they are alive with their Lord, receiving sustenance. (Death does not mean extinction, it is the passing of the soul from this world to another. In case of virtuous believers, their bodies do not rot after death and they remain “alive”, in the manner Allah has ordained for them.)

Count not those who were slain in God's way as dead, but rather living with their Lord, by Him provided,

But do not think of those that have been slain in God's cause as dead. Nay, they are alive! With their Sustainer have they their sustenance,

And reckon not thou those slain in the way of Allah to be dead. Nay, they are alive, and with their Lord, and provided for.

Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision.

Do not consider those killed in the cause of God as dead. In fact, they are alive, at their Lord, well provided for.

Think not of those slain in the way of Allah as dead. Indeed they are living, and with their Lord they have their sustenance,

Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Lord, and they have provision.

Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.

Do not suppose those who were slain in the way of Allah to be dead; no, they are living and provided for near their Lord,

You must not think that those who were killed in the way of Allah are dead. But rather, they are alive with their Lord and have been provided for,

And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision,

Do not think of those slain for the cause of God as dead. They are alive with their Lord and receive sustenance from Him.

And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are provided sustenance from their Lord;

Wal<u>a</u> ta<u>h</u>sabanna alla<u>th</u>eena qutiloo fee sabeeli All<u>a</u>hi amw<u>a</u>tan bal a<u>h</u>y<u>a</u>on AAinda rabbihim yurzaqoon<b>a</b>

Do not think of those who have been killed in God's cause as dead. They are alive, and well provided for by their Lord;

Think not of those who are slain in Allah's way as dead. Nay, they live, finding their sustenance in the presence of their Lord;

Rejoicing at what God has given them of His grace, and happy for those who are trying to overtake them but have not joined them yet, and who will have no fear or regret.

Happy over what Allah has bestowed upon them from His grace, and rejoicing for those who will succeed them, and have not yet joined them; for on them is no fear nor any grief.

rejoicing in the bounty that God has given them, and joyful in those who remain behind and have not joined them, because no fear shall be on them, neither shall they sorrow,

exulting in that [martyrdom] which God has bestowed upon them out of His bounty. And they rejoice in the glad tiding given to those [of their brethren] who have been left behind and have not yet joined them, that no fear need they have, and neither shall they grieve:

Exulting in that which Allah hath vouchsafed them of His grace. And they rejoice in those who have not yet joined them from behind them, in the thought that unto them no fear shall come, nor shall they grieve.

They rejoice in what Allah has bestowed upon them of His Bounty, rejoicing for the sake of those who have not yet joined them, but are left behind (not yet martyred) that on them no fear shall come, nor shall they grieve.

Delighting in what God has given them out of His grace, and happy for those who have not yet joined them; that they have nothing to fear, nor will they grieve.

rejoicing in what Allah has bestowed upon them out of His bounty, jubilant that neither fear nor grief shall come upon the believers left behind in the world who have not yet joined them.

They rejoice in what Allah has bestowed upon them of His bounty and rejoice for the sake of those who have not yet joined them, but are left behind (not yet martyred) that on them no fear shall come, nor shall they grieve.

Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve.

exulting in what Allah has given them out of His grace, and rejoicing for those who have not yet joined them from [those left] behind them, that they will have no fear, nor will they grieve.

rejoicing in the Bounty that Allah has given to them and having glad tidings in those who remain behind and have not joined them, for no fear shall be on them neither shall they sorrow,

Rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them - that there will be no fear concerning them, nor will they grieve.

They are pleased with the favor from their Lord and have received the glad news that those who follow them will have no fear nor will they be grieved,

Rejoicing in what Allah has given them out of His grace and they rejoice for the sake of those who, (being left) behind them, have not yet joined them, that they shall have no fear, nor shall they grieve.

Fari<u>h</u>eena bim<u>a</u> <u>a</u>t<u>a</u>humu All<u>a</u>hu min fa<u>d</u>lihi wayastabshiroona bi<b>a</b>lla<u>th</u>eena lam yal<u>h</u>aqoo bihim min khalfihim all<u>a</u> khawfun AAalayhim wal<u>a</u> hum ya<u>h</u>zanoon<b>a</b>

they are joyful because of what God has bestowed on them of His grace and they rejoice that those they left behind, who have not yet joined them, that they shall have no fear, nor shall they grieve;

They rejoice in the bounty provided by Allah: And with regard to those left behind, who have not yet joined them (in their bliss), the (Martyrs) glory in the fact that on them is no fear, nor have they (cause to) grieve.

They rejoice at the kindness and mercy of God; and God does not suffer the wages of the faithful to go waste.

They rejoice because of the favours from Allah and (His) munificence, and because Allah does not waste the reward of the believers.

joyful in blessing and bounty from God, and that God leaves not to waste the wage of the believers.

they rejoice in the glad tiding of God's blessings and bounty, and [in the promise] that God will not fail to requite the believers

They rejoice at the favour of Allah and His grace, and that verily Allah wasteth not the hire of the believers.

They rejoice in a Grace and a Bounty from Allah, and that Allah will not waste the reward of the believers.

They rejoice in grace from God, and bounty, and that God will not waste the reward of the faithful.

They rejoice at the favours and bounties of Allah, and at the awareness that Allah will not cause the reward of the believers to be lost.

They rejoice in a grace and a bounty from Allah, and that Allah will not waste the reward of the believers.

They rejoice because of favour from Allah and kindness, and that Allah wasteth not the wage of the believers.

They rejoice in Allah’s blessing and grace, and that Allah does not waste the reward of the faithful.

having glad tidings of a Favor and Bounty from Allah. Allah will not waste the wage of the believers.

They receive good tidings of favor from Allah and bounty and [of the fact] that Allah does not allow the reward of believers to be lost -

that they will be rewarded with bounties and favors from their Lord and that God will not neglect the reward of the true believers.

They rejoice on account of favor from Allah and (His) grace, and that Allah will not waste the reward of the believers.

Yastabshiroona biniAAmatin mina All<u>a</u>hi wafa<u>d</u>lin waanna All<u>a</u>ha l<u>a</u> yu<u>d</u>eeAAu ajra almumineen<b>a</b>

rejoicing in God's grace and bounty. [They know that] God will not fail to requite the believers.

They glory in the Grace and the bounty from Allah, and in the fact that Allah suffereth not the reward of the Faithful to be lost (in the least).

Those who obeyed the call of God and His Messenger, even after they were wounded, and took heed for themselves, shall indeed have an ample reward,

Those who responded to the call of Allah and His Noble Messenger after they had been grieved; for the virtuous and the pious among them is a great reward.

And those who answered God and the Messenger after the wound had smitten them - to all those of them who did good and feared God, shall be a mighty wage;

who responded to the call of God and the Apostle after misfortune had befallen them. A magnificent requital awaits those of them who have persevered in doing good and remained conscious of God:

Those who answered to the call of Allah and the apostle after the wound that befell them --for those who did well among them and feared God shall be a mighty hire-

Those who answered (the Call of) Allah and the Messenger (Muhammad SAW) after being wounded; for those of them who did good deeds and feared Allah, there is a great reward.

Those who responded to God and the Messenger, despite the persecution they had suffered. For the virtuous and the pious among them is a great reward.

There were those who responded to the call of Allah and the Messenger after injury had smitten them - for all those who do good and fear Allah there is a mighty reward.

Those who answered (the Call of) Allah and the Messenger after being wounded; for those of them who did good deeds and feared Allah, there is a great reward.

As for those who heard the call of Allah and His messenger after the harm befell them (in the fight); for such of them as do right and ward off (evil), there is great reward.

Those who responded to Allah and the Apostle [even] after they had been wounded—for those of them who have been virtuous and Godwary there shall be a great reward.

Those who answered Allah and the Messenger after the wound had afflicted them, for those of them who did good and were cautious there is a great wage.

Those [believers] who responded to Allah and the Messenger after injury had struck them. For those who did good among them and feared Allah is a great reward -

The righteous and pious of those who have pledged obedience to God and the Messenger, after injury had befallen them, will receive a great reward.

(As for) those who responded (at Ohud) to the call of Allah and the Apostle after the wound had befallen them, those among them who do good (to others) and guard (against evil) shall have a great reward.

Alla<u>th</u>eena istaj<u>a</u>boo lill<u>a</u>hi wa<b>al</b>rrasooli min baAAdi m<u>a</u> a<u>sa</u>bahumu alqar<u>h</u>u lilla<u>th</u>eena a<u>h</u>sanoo minhum wa<b>i</b>ttaqaw ajrun AAa<i><u>th</u></i>eem<b>un</b>

Those who responded to the call of God and the Messenger, despite their having received an injury, and such of them as did good deeds and feared God, shall have a great reward.

Of those who answered the call of Allah and the Messenger, even after being wounded, those who do right and refrain from wrong have a great reward;-

Those who were told: "They have gathered an army, beware," and their faith increased and they said: "God is sufficient for us, and the best of protectors,"

Those to whom the people said, “The people have gathered against you, therefore fear them”, so their faith was further increased; and they said, “Allah is Sufficient for us – and what an excellent (reliable) Trustee (of affairs) is He!”

those to whom the people said, 'The people have gathered against you, therefore fear them', but it increased them in faith, and they said, 'God is sufficient for us; an excellent Guardian is He.'

those who have been warned by other people, "Behold, a host has gathered against you; so beware of them!" - whereupon this only increased their faith, so that they answered, "God is enough for us; and how excellent a guardian is He!”

Those unto whom when certain men said: verily the people have mustered strong against you, so be afraid of them, it only increased them in belief, and they said: sufficient unto us is Allah, and an excellent Trustee is He!

Those (i.e. believers) unto whom the people (hypocrites) said, "Verily, the people (pagans) have gathered against you (a great army), therefore, fear them." But it (only) increased them in Faith, and they said: "Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)."

Those to whom the people have said, “The people have mobilized against you, so fear them.” But this only increased them in faith, and they said, “God is enough for us; He is the Excellent Protector.”

When people said to them: 'Behold, a host has gathered around you and you should fear them', it only increased their faith and they answered: 'Allah is Sufficient for us; and what an excellent Guardian He is!'

Those to whom the people said, "Verily, the people have gathered against you, therefore, fear them." But it (only) increased them in faith, and they said: "Allah is Sufficient for us, and He is the Best Disposer of affairs."

Those unto whom men said: Lo! the people have gathered against you, therefor fear them. (The threat of danger) but increased the faith of them and they cried: Allah is Sufficient for us! Most Excellent is He in Whom we trust!

—Those to whom the people said, ‘All the people have gathered against you, so fear them.’ That only increased them in faith, and they said, ‘Allah is sufficient for us, and He is an excellent trustee.’

Those to whom the people said: 'The people have gathered against you, therefore fear them' but it increased them in belief and they said: 'Allah is Sufficient for us. He is the Best Guardian'

Those to whom hypocrites said, "Indeed, the people have gathered against you, so fear them." But it [merely] increased them in faith, and they said, "Sufficient for us is Allah, and [He is] the best Disposer of affairs."

Such people, when warned to fear those who are gathered against them, are strengthened in their faith and say, "God is All-sufficient as our Guardian."

Those to whom the people said: Surely men have gathered against you, therefore fear them, but this increased their faith, and they said: Allah is sufficient for us and most excellent is the Protector.

Alla<u>th</u>eena q<u>a</u>la lahumu a<b>l</b>nn<u>a</u>su inna a<b>l</b>nn<u>a</u>sa qad jamaAAoo lakum fa<b>i</b>khshawhum faz<u>a</u>dahum eem<u>a</u>nan waq<u>a</u>loo <u>h</u>asbun<u>a</u> All<u>a</u>hu waniAAma alwakeel<b>u</b>

Those who, on being told that, "the enemy has gathered against you a great force, so fear them," only grew stronger in their faith and replied, "God is sufficient for us. He is the best guardian."

Men said to them: "A great army is gathering against you": And frightened them: But it (only) increased their Faith: They said: "For us Allah sufficeth, and He is the best disposer of affairs."

And returned with God's favour and grace without harm, for they attended the pleasure of God; and great is the benevolence of God.

So they returned with the favour and munificence from Allah, in that no harm reached them; they followed what pleased Allah; and Allah is Extremely Munificent.

So they returned with blessing and bounty from God, untouched by evil; they followed the good pleasure of God; and God is of bounty abounding.

- and returned [from the battle] with God's blessings and bounty, without having been touched by evil: for they had been striving after God's goodly acceptance - and God is limitless in His great bounty.

They then returned with a favour from Allah and His grace: no evil touched them: and they followed Allah's pleasure and Allah is Owner of mighty grace.

So they returned with Grace and Bounty from Allah. No harm touched them; and they followed the good Pleasure of Allah. And Allah is the Owner of Great Bounty.

So they came back with grace from God, and bounty, and no harm having touched them. They pursued what pleases God. God possesses immense grace.

So they returned with a mighty favour and a great bounty from Allah having suffered no harm. They followed the good pleasure of Allah, and Allah is the Lord of great bounty.

So they returned with grace and bounty from Allah. No harm touched them; and they followed the pleasure of Allah. And Allah is the Owner of great bounty.

So they returned with grace and favour from Allah, and no harm touched them. They followed the good pleasure of Allah, and Allah is of Infinite Bounty.

So they returned with Allah’s blessing and grace, untouched by any harm. They pursued the pleasure of Allah, and Allah is dispenser of a great grace.

So, they returned with the Favor and Bounty of Allah so evil did not touch them. They followed the pleasure of Allah, and Allah is of Great Bounty.

So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah, and Allah is the possessor of great bounty.

They returned with the favors and the bounties of God untouched by evil and followed by the pleasure of God. God's favor is great.

So they returned with favor from Allah and (His) grace, no evil touched them and they followed the pleasure of Allah; and Allah is the Lord of mighty grace.

Fa<b>i</b>nqalaboo biniAAmatin mina All<u>a</u>hi wafa<u>d</u>lin lam yamsashum sooon wa<b>i</b>ttabaAAoo ri<u>d</u>w<u>a</u>na All<u>a</u>hi wa<b>A</b>ll<u>a</u>hu <u>th</u>oo fa<u>d</u>lin AAa<i><u>th</u></i>eem<b>in</b>

They returned home with God's favour and blessings, without having been touched by evil; for they pursued God's pleasure. And God's bounty is infinite.

And they returned with Grace and bounty from Allah: no harm ever touched them: For they followed the good pleasure of Allah: And Allah is the Lord of bounties unbounded.

It is no one but Satan who frightens you with his allies. But do not fear him, fear Me, if indeed you are believers.

It is the devil who threatens with his friends; so do not fear them and fear Me, if you have faith.

That is Satan frightening his friends, therefore do not fear them; but fear you Me, if you are believers.

It is but Satan who instils [into you] fear of his allies: so fear them not, but fear Me, if you are [truly] believers!

It is only that the Satan frighteth you of his friends, wherefore fear them not, but fear Me, if ye are believers.

It is only Shaitan (Satan) that suggests to you the fear of his Auliya' [supporters and friends (polytheists, disbelievers in the Oneness of Allah and in His Messenger, Muhammad SAW)], so fear them not, but fear Me, if you are (true) believers.

That is only Satan frightening his partisans; so do not fear them, but fear Me, if you are believers.

It was Satan who suggested to you the fear of his allies. Do not fear them; fear Me, if you truly believe.

It is only Shaytan that suggests to you the fear of his friends; so fear them not, but fear Me, if you are indeed believers.

It is only the devil who would make (men) fear his partisans. Fear them not; fear Me, if ye are true believers.

That is only Satan frightening [you] of his followers! So fear them not, and fear Me, should you be faithful.

That is satan frightening those whom he sponsored. So do not fear them, and fear Me, if you are believers.

That is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are [indeed] believers.

It is Satan who frightens his friends. Do not be afraid of them (enemies) but have fear of Me if you truly believe.

It is only the Shaitan that causes you to fear from his friends, but do not fear them, and fear Me if you are believers.

Innam<u>a</u> <u>tha</u>likumu a<b>l</b>shshay<u>ta</u>nu yukhawwifu awliy<u>a</u>ahu fal<u>a</u> takh<u>a</u>foohum wakh<u>a</u>fooni in kuntum mumineen<b>a</b>

It is Satan who instills fear [into you] of his followers; do not fear them. But fear Me, if you are true believers.

It is only the Evil One that suggests to you the fear of his votaries: Be ye not afraid of them, but fear Me, if ye have Faith.

And do not be grieved by those who rush into disbelief. They do no harm to God; and God will not give them any share in the life to come, and their torment shall be great.

And O dear Prophet (Mohammed – peace and blessings be upon him) do not grieve for those who rush towards disbelief; they cannot cause any harm to Allah; and Allah does not will to assign them any portion in the Hereafter; and for them is a terrible punishment.

Let them not grieve thee that vie with one another in unbelief; they will nothing hurt God; God desires not to appoint for them a portion in the world to come, and there awaits them a mighty chastisement.

And be not grieved by those who vie with one another in denying the truth: verily, they can in no wise harm God. It is God's will that they shall have no share in the [blessings of the] life to come; and tremendous suffering awaits them.

And let not those grieve thee who hasten toward infidelity; verily they shall not harm Allah at all. Allah desireth not to provide for them a portion in the Hereafter; and theirs shall be a torment mighty.

And let not those grieve you (O Muhammad SAW) who rush with haste to disbelieve; verily, not the least harm will they do to Allah. It is Allah's Will to give them no portion in the Hereafter. For them there is a great torment.

And do not be saddened by those who rush into disbelief. They will not harm God in the least. God desires to give them no share in the Hereafter. A terrible torment awaits them.

Let not those who run towards disbelief grieve you; they shall not hurt Allah in the least. Allah will not provide for them any share in the Next Life. A mighty punishment awaits them.

And let not those grieve you who rush with haste to disbelieve; verily, not the least harm will they do to Allah. It is Allah's will to give them no portion in the Hereafter. For them there is a great torment.

Let not their conduct grieve thee, who run easily to disbelief, for lo! they injure Allah not at all. It is Allah's Will to assign them no portion in the Hereafter, and theirs will be an awful doom.

Do not grieve for those who are active in unfaith; they will not hurt Allah in the least: Allah desires to give them no share in the Hereafter, and there is a great punishment for them.

Do not let those who race in disbelief sadden you. They will not harm Allah a thing. Allah does not want to give them a share in the Everlasting Life. For them is a great punishment.

And do not be grieved, [O Muhammad], by those who hasten into disbelief. Indeed, they will never harm Allah at all. Allah intends that He should give them no share in the Hereafter, and for them is a great punishment.

(Muhammad), do not be grieved because of some people's haste to disbelieve. They can do no harm to God. God has decided not to give them any share in the life hereafter. There will be a great torment for them.

And let not those grieve you who fall into unbelief hastily; surely they can do no harm to Allah at all; Allah intends that He should not give them any portion in the hereafter, and they shall have a grievous chastisement.

Wal<u>a</u> ya<u>h</u>zunka alla<u>th</u>eena yus<u>a</u>riAAoona fee alkufri innahum lan ya<u>d</u>urroo All<u>a</u>ha shayan yureedu All<u>a</u>hu all<u>a</u> yajAAala lahum <u>h</u>a<i><u>thth</u></i>an fee al<u>a</u>khirati walahum AAa<u>tha</u>bun AAa<i><u>th</u></i>eem<b>un</b>

And let not those grieve you who vie with one another in denying the truth: they cannot harm God in the least; it is God's will that they will have no share in the life to come -- a severe punishment awaits them.

Let not those grieve thee who rush headlong into Unbelief: Not the least harm will they do to Allah: Allah's plan is that He will give them no portion in the Hereafter, but a severe punishment.

Those who barter unbelief for faith, will not harm God in the least, and the punishment for them will be painful.

Those who have purchased disbelief in exchange of faith cannot cause any harm to Allah; and for them is a painful punishment.

Those who buy unbelief at the price of faith, they will nothing hurt God; and there awaits them a painful chastisement.

Verily, they who have bought a denial of the truth at the price of faith can in no wise harm God, whereas grievous suffering awaits them.

Verily those who have purchased infidelity for belief shall not hurt Allah at all, and theirs shall be a torment afflictive.

Verily, those who purchase disbelief at the price of Faith, not the least harm will they do to Allah. For them, there is a painful torment.

Those who exchange blasphemy for faith will not harm God in the least. A painful torment awaits them.

Indeed those who have purchased unbelief in exchange for faith shall not hurt Allah in the least. Theirs shall be a painful chastisement.

Verily, those who purchase disbelief at the price of faith, not the least harm will they do to Allah. For them, there is a painful torment.

Those who purchase disbelief at the price of faith harm Allah not at all, but theirs will be a painful doom.

Those who have bought unfaith for faith will not hurt Allah in the least, and there is a painful punishment for them.

Those who buy disbelief with belief will not harm Allah a thing, for them there is a painful punishment!

Indeed, those who purchase disbelief [in exchange] for faith - never will they harm Allah at all, and for them is a painful punishment.

Those who have traded faith in exchange for disbelief can never do any harm to God. There will be a painful torment for them.

Surely those who have bought unbelief at the price of faith shall do no harm at all to Allah, and they shall have a painful chastisement.

Inna alla<u>th</u>eena ishtarawoo alkufra bi<b>a</b>leem<u>a</u>ni lan ya<u>d</u>urroo All<u>a</u>ha shayan walahum AAa<u>tha</u>bun aleem<b>un</b>

Those who have bought a denial of truth at the price of faith can in no way harm God; painful punishment awaits them.

Those who purchase Unbelief at the price of faith,- not the least harm will they do to Allah, but they will have a grievous punishment.

The unbelievers must not think that the respite We give them augurs well. We do so that they sink deeper into sin, and suffer an ignominious doom.

And never must the disbelievers be under the illusion that the respite We give them is any good for them; We give them respite only for them to further advance in their sins; and for them is a disgraceful punishment.

And let not the unbelievers suppose that the indulgence We grant them is better for them; We grant them indulgence only that they may increase in sin; and there awaits them a humbling chastisement.

And they should not think - they who are bent on denying the truth - that Our giving them rein is good for them: We give them rein only to let them grow in sinfulness; and shameful suffering awaits them.

And let not those who disbelieve deem that We respite them for their good: We respite them only that they may increase in sin; and theirs shall be a torment ignominious.

And let not the disbelievers think that Our postponing of their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness. And for them is a disgracing torment.

Those who disbelieve should not assume that We respite them for their own good. In fact, We only respite them so that they may increase in sinfulness. A humiliating torment awaits them.

Do not let the, unbelievers imagine that the respite We give them is good for them. We give them respite so that they may grow in wickedness. A humiliating chastisement lies in store for them.

And let not the disbelievers think that Our postponing their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness. And for them is a disgraceful torment.

And let not those who disbelieve imagine that the rein We give them bodeth good unto their souls. We only give them rein that they may grow in sinfulness. And theirs will be a shameful doom.

Let the faithless not suppose that the respite that We grant them is good for their souls: We give them respite only that they may increase in sin, and there is a humiliating punishment for them.

Do not let those who disbelieve think that what We delay is better for them. Indeed, We delay for them only that they will increase in sin, and for them a humiliating punishment.

And let not those who disbelieve ever think that [because] We extend their time [of enjoyment] it is better for them. We only extend it for them so that they may increase in sin, and for them is a humiliating punishment.

The unbelievers must not think that Our respite is for their good. We only give them time to let them increase their sins. For them there will be a humiliating torment.

And let not those who disbelieve think that Our granting them respite is better for their souls; We grant them respite only that they may add to their sins; and they shall have a disgraceful chastisement.

Wal<u>a</u> ya<u>h</u>sabanna alla<u>th</u>eena kafaroo annam<u>a</u> numlee lahum khayrun lianfusihim innam<u>a</u> numlee lahum liyazd<u>a</u>doo ithman walahum AAa<u>tha</u>bun muheen<b>un</b>

Let not those who deny the truth think that Our granting them respite is good for them: Our granting them respite will only cause them to increase in disobedience -- shameful punishment awaits them.

Let not the Unbelievers think that our respite to them is good for themselves: We grant them respite that they may grow in their iniquity: But they will have a shameful punishment.

God will not leave the believers in the state they are in till He has sifted the evil from the good; nor will God reveal the secrets of the Unknown. He chooses (for this) from His apostles whom He will. So believe in God and the prophets, for if you believe and fear the displeasure of God your reward will be great.

Allah will not leave you, O People who Believe (the Muslims) in your present state, till He separates the evil from the good; and it does not befit Allah’s Majesty to give you, the common men, knowledge of the hidden, but Allah does chose from His Noble Messengers whomever He wills; so believe in Allah and His Noble Messengers; and if you believe and practice piety, for you is a great reward. (Allah gave the knowledge of the hidden to the Holy Prophet – peace and blessings be upon him.)

God will not leave the believers in the state in which you are, till He shall distinguish the corrupt from the good, and God will not inform you of the Unseen; but God chooses out of His Messengers whom He will. Believe you then in God and His Messengers; and if you believe and are godfearing, there shall be for you a mighty wage.

It is not God's will [O you who deny the truth] to abandon the believers to your way of life: [and] to that end He will set apart the bad from the good. And it is not God's will to give you insight into that which is beyond the reach of human perception: but [to that end] God elects whomsoever He wills from among His apostles. Believe, then, in God and His apostles; for if you believe and are conscious of Him, a magnificent requital awaits you.

Allah is not one to leave the believers in the state wherein ye are until He hath discriminated the impure from the pure. And Allah is not one to acquaint you with the Unseen, but Allah chooseth him whomsoever He willeth, of His apostles. Believe wherefore in Allah and His apostles; and if ye believe and fear, yours shall be a mighty hire.

Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allah disclose to you the secrets of the Ghaib (unseen), but Allah chooses of His Messengers whom He pleases. So believe in Allah and His Messengers. And if you believe and fear Allah, then for you there is a great reward.

God will not leave the believers as you are, without distinguishing the wicked from the sincere. Nor will God inform you of the future, but God elects from among His messengers whom He wills. So believe in God and His messengers. If you believe and practice piety, you will have a splendid reward.

Allah will not let the believers stay in the state they are: He will set the wicked apart from the good. Allah is not going to disclose to you what is hidden in the realm beyond the reach of perception, but He chooses from among His Messengers whom He wills (to intimate such knowledge). Believe, then, in Allah and in His Messengers; and if you believe and be come God-fearing, yours will be a great reward.

Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allah disclose to you the secrets of the Unseen, but Allah chooses of His Messengers whom He wills. So believe in Allah and His Messengers. And if you believe and have Taqwa of Allah, then for you there is a great reward.

It is not (the purpose) of Allah to leave you in your present state till He shall separate the wicked from the good. And it is not (the purpose of) Allah to let you know the Unseen. But Allah chooseth of His messengers whom He will, (to receive knowledge thereof). So believe in Allah and His messengers. If ye believe and ward off (evil), yours will be a vast reward.

Allah will not leave the faithful in your present state, until He has separated the bad ones from the good. Allah will not acquaint you with the Unseen, but Allah chooses whomever He wishes from His apostles. So have faith in Allah and His apostles; and if you are faithful and Godwary, there shall be a great reward for you.

Allah will not leave the believers in that which you are till He shall distinguish the evil from the good. Allah will not let you see the unseen. But Allah chooses from His Messengers whom He will. Therefore, believe in Allah and His Messengers, for if you believe and are cautious there shall be for you a great wage.

Allah would not leave the believers in that [state] you are in [presently] until He separates the evil from the good. Nor would Allah reveal to you the unseen. But [instead], Allah chooses of His messengers whom He wills, so believe in Allah and His messengers. And if you believe and fear Him, then for you is a great reward.

God left the believers in their existing state for no other reason than to distinguish the evil-doers from the virtuous ones. God does not inform you of the unseen. He chooses for such information anyone of His Messengers that He wants. Have faith in God and in His Messengers. If you have faith and are pious, there will be a great reward for you.

On no account will Allah leave the believers in the condition which you are in until He separates the evil from the good; nor is Allah going to make you acquainted with the unseen, but Allah chooses of His apostles whom He pleases; therefore believe in Allah and His apostles; and if you believe and guard (against evil), then you shall have a great reward.

M<u>a</u> k<u>a</u>na All<u>a</u>hu liya<u>th</u>ara almumineena AAal<u>a</u> m<u>a</u> antum AAalayhi <u>h</u>att<u>a</u> yameeza alkhabeetha mina a<b>l</b><u>tt</u>ayyibi wam<u>a</u> k<u>a</u>na All<u>a</u>hu liyu<u>t</u>liAAakum AAal<u>a</u> alghaybi wal<u>a</u>kinna All<u>a</u>ha yajtabee min rusulihi man yash<u>a</u>o fa<u>a</u>minoo bi<b>A</b>ll<u>a</u>hi warusulihi wain tuminoo watattaqoo falakum ajrun AAa<i><u>th</u></i>eem<b>un</b>

On no account will God leave the believers in the condition in which they are now, until He separates the evil from the good. Nor will God reveal to you the unseen. But God chooses those of his messengers whom He will. Therefore, believe in God and His messengers, for if you have faith and guard yourselves against evil, you shall have a great reward.

Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Messengers (For the purpose) whom He pleases. So believe in Allah. And His messengers: And if ye believe and do right, ye have a reward without measure.

Let not those who are niggardly of things that God has given them of His largesse think that this is good for them. In fact, it is worse; for what they grudged will be hung around their necks on the Day of Resurrection. To God belong the heavens and the earth, and God is aware of all you do.

And never must those who act miserly upon what Allah has bestowed upon them of His grace, think that it is good for them; in fact it is harmful for them; soon what they had withheld will be collars round their necks on the Day of Resurrection; and Allah only is the Inheritor (Owner) of the heavens and the earth; and Allah is Well Aware of what you do.

But as for those who are niggardly with the bounty God has given them, let them not suppose it is better for them; nay, it is worse for them; that they were niggardly with they shall have hung about their necks on the Resurrection Day; and to God belongs the inheritance of the heavens and earth; and God is aware of the things you do.

AND THEY should not think - they who niggardly cling to all that God has granted them out of His bounty - that this is good for them: nay, it is bad for them. That to which they [so] niggardly cling will, on the Day of Resurrection, be hung about their necks: for unto God [alone] belongs the heritage of the heavens and of the earth; and God is aware of all that you do.

And let not those who stint with that which Allah hath vouchsafed them in His grace deem that this is good for them: nay! it is bad for them; anon shall that wherewith they stint be hung round their necks on the Day of Judgement. And Allah's is the heritage of the heavens and the earth; and Allah is of that which ye work Aware.

And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (Wealth) think that it is good for them (and so they do not pay the obligatory Zakat). Nay, it will be worse for them; the things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth; and Allah is Well-Acquainted with all that you do.

Those who withhold what God has given them of his bounty should not assume that is good for them. In fact, it is bad for them. They will be encircled by their hoardings on the Day of Resurrection. To God belongs the inheritance of the heavens and the earth, and God is well acquainted with what you do.

Those who are niggardly about what Allah has granted them out of His bounty think that niggardli ness is good for them; it is bad for them. What they were niggardly about will turn into a halter round their necks on the Day of Resur-rection. To Allah belongs the inheritance of the heavens and the earth; and Allah is well aware of what you do.

And let not those who are stingy with that which Allah has bestowed on them of His bounty think that it is good for them. Nay, it will be worse for them; the things that they were stingy with shall be tied to their necks like a collar on the Day of Resurrection. And Allah's is the inheritance of the heavens and the earth; and Allah is Well-Acquainted with all that you do.

And let not those who hoard up that which Allah hath bestowed upon them of His bounty think that it is better for them. Nay, it is worse for them. That which they hoard will be their collar on the Day of Resurrection. Allah's is the heritage of the heavens and the earth, and Allah is Informed of what ye do.

Let the stingy not suppose that [their grudging] what Allah has given them out of His bounty is good for them; no, it is bad for them. They will be collared with what they grudge on the Day of Resurrection. To Allah belongs the heritage of the heavens and the earth, and Allah is well aware of what you do.

And do not let those who are greedy with what Allah has given them of His Bounty think it is better for them, but rather, it is worse for them. They will be coiled in that which they were greedy on the Day of Resurrection. And to Allah belongs the inheritance of the heavens and the earth. And Allah is Aware of what you do.

And let not those who [greedily] withhold what Allah has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth. And Allah, with what you do, is [fully] Acquainted.

Those who are avaricious of the favors that God has given them should not think that this is good for them. Avarice is evil and whatever they are avaricious about will be tied to their necks on the Day of Judgment. To God belongs the heritage of the heavens and the earth. God is Well Aware of what you do.

And let not those deem, who are niggardly in giving away that which Allah has granted them out of His grace, that it is good for them; nay, it is worse for them; they shall have that whereof they were niggardly made to cleave to their necks on the resurrection day; and Allah's is the heritage of the heavens and the earth; and Allah is aware of what you do.

Wal<u>a</u> ya<u>h</u>sabanna alla<u>th</u>eena yabkhaloona bim<u>a</u> <u>a</u>t<u>a</u>hummu All<u>a</u>hu min fa<u>d</u>lihi huwa khayran lahum bal huwa sharrun lahum sayu<u>t</u>awwaqoona m<u>a</u> bakhiloo bihi yawma alqiy<u>a</u>mati walill<u>a</u>hi meer<u>a</u>thu a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i wa<b>A</b>ll<u>a</u>hu bim<u>a</u> taAAmaloona khabeer<b>un</b>

Let not those who are niggardly with what God has granted them out of His bounty think that it is good for them. Indeed, it is evil for them. What they are niggardly about shall be hung about their necks like a collar on the Day of Resurrection. It is God who will inherit the heavens and the earth: God is aware of all that you do.

And let not those who covetously withhold of the gifts which Allah Hath given them of His Grace, think that it is good for them: Nay, it will be the worse for them: soon shall the things which they covetously withheld be tied to their necks Like a twisted collar, on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth; and Allah is well-acquainted with all that ye do.

God has indeed heard the words of those who said: "God is a pauper whereas we are rich." We shall make a note of their words, and the murders of the prophets they committed unjustly, and say to them: "Now taste the agony of burning."

Undoubtedly Allah heard them who said, “Allah is needy, and we are the wealthy”; We shall keep recorded their saying and their wrongfully martyring of the Prophets; and We shall say, “Taste the punishment of the fire!”

God has heard the saying of those who said, 'Surely God is poor, and we are rich.' We shall write down what they have said, and their slaying the Prophets without right, and We shall say, 'Taste the chastisement of the burning --

God has indeed heard the saying of those who said, "Behold, God is poor while we are rich!" We shall record what they have said, as well as their slaying of prophets against all right, and We shall say [unto them on Judgment Day]: "Taste suffering through fire

Assuredly Allah hath heard the saying of those who say: verily Allah is poor and we are rich. Surely We shall write down that which they have said and their slaying of the prophets with- out justice, and We shall say taste the torment of the burning.

Indeed, Allah has heard the statement of those (Jews) who say: "Truly, Allah is poor and we are rich!" We shall record what they have said and their killing of the Prophets unjustly, and We shall say: "Taste you the torment of the burning (Fire)."

God has heard the statement of those who said, “God is poor, and we are rich.” We will write down what they said, and their wrongful killing of the prophets; and We will say, “Taste the torment of the burning.”

Allah has heard the saying of those who said: 'Allah is poor, and we are rich. We shall record what they have said, and the fact of their slaying the Prophets unjustly, and we shall say to them: Taste now the torment of the Fire.

Indeed, Allah has heard the statement of those who say: "Truly, Allah is poor and we are rich!" We shall record what they have said and their killing of the Prophets unjustly, and We shall say: "Taste you the torment of the burning (Fire)."

Verily Allah heard the saying of those who said, (when asked for contributions to the war): "Allah, forsooth, is poor, and we are rich!" We shall record their saying with their slaying of the prophets wrongfully and We shall say: Taste ye the punishment of burning!

Allah has certainly heard the remark of those who said, ‘Allah is poor and we are rich.’ We will record what they have said, and their killing of the prophets unjustly, and We shall say, ‘Taste the punishment of the burning.

Allah has heard the saying of those who said: 'Allah is poor, but we are rich' We will write down what they have said, and their slaying of the Prophets without right. And We shall say: 'Taste the punishment of the burning'

Allah has certainly heard the statement of those [Jews] who said, "Indeed, Allah is poor, while we are rich." We will record what they said and their killing of the prophets without right and will say, "Taste the punishment of the Burning Fire.

God certainly has heard the words of those who said, "God is poor and we are wealthy". We shall write down what they have said and their murder of the Prophets without reason and We shall tell them to suffer the burning torment.

Allah has certainly heard the saying of those who said: Surely Allah is poor and we are rich. I will record what they say, and their killing the prophets unjustly, and I will say: Taste the chastisement of burning.

Laqad samiAAa All<u>a</u>hu qawla alla<u>th</u>eena q<u>a</u>loo inna All<u>a</u>ha faqeerun wana<u>h</u>nu aghniy<u>a</u>on sanaktubu m<u>a</u> q<u>a</u>loo waqatlahumu alanbiy<u>a</u>a bighayri <u>h</u>aqqin wanaqoolu <u>th</u>ooqoo AAa<u>tha</u>ba al<u>h</u>areeq<b>i</b>

God has indeed heard the words of those who said, "Behold, God is poor while we are rich!" We shall record what they have said, and their slaying of the prophets unjustly, and We shall say, "Taste the torment of burning.

Allah hath heard the taunt of those who say: "Truly, Allah is indigent and we are rich!"- We shall certainly record their word and (their act) of slaying the prophets in defiance of right, and We shall say: "Taste ye the penalty of the Scorching Fire!

This is (requital) for the deeds you had committed, for God is not unjust to any of His creatures.

“This is the recompense of what your hands have sent ahead and Allah does not oppress the bondmen.”

that, for what your hands have forwarded, and for that God is never unjust unto His servants.'

in return for what your own hands have wrought - for never does God do the least wrong to His creatures!"

That is for that which your hands have sent on afore, for verily Allah is not a wronger of His bondmen.

This is because of that (evil) which your hands have sent before you. And certainly, Allah is never unjust to (His) slaves.

“This is on account of what your hands have forwarded, and because God is not unjust towards the creatures.”

That is in recompense for what you have done.' Allah does no wrong to His servants.

This is because of that which your hands have sent before you. And certainly, Allah is never unjust to (His) servants.

This is on account of that which your own hands have sent before (you to the judgment). Allah is no oppressor of (His) bondmen.

That is because of what your hands have sent ahead, and because Allah is not tyrannical to His servants.’

That, is for what your hands have forwarded. And Allah is never unjust to His worshipers.

That is for what your hands have put forth and because Allah is not ever unjust to [His] servants."

This is only the result of their deeds. God is not unjust to His servants.

This is for what your own hands have sent before and because Allah is not in the least unjust to the servants.

<u>Tha</u>lika bim<u>a</u> qaddamat aydeekum waanna All<u>a</u>ha laysa bi<i><u>th</u></i>all<u>a</u>min lilAAabeed<b>i</b>

In return for what your own hands have wrought -- for never does God do the least wrong to His creatures!"

"This is because of the (unrighteous deeds) which your hands sent on before ye: For Allah never harms those who serve Him."

To those who say: "God has ordained that we should not believe an apostle who does not bring burnt offerings," say: "Many an apostle had come to you before me with manifest proofs, even with what you mention; then why did you kill them if you were men of truth?"

Those who say, “Allah has agreed with us that we should not believe in any Noble Messenger until he comes with the command to offer a sacrifice, which a fire (from heaven) shall devour”; say (O dear Prophet Mohammed – peace and blessings be upon him), “Many Noble Messengers did come to you before me, with clear signs and with this command which you state – why did you then martyr them, if you are truthful?”

Those same men said, 'God has made covenant with us, that we believe not any Messenger until he brings to us a sacrifice devoured by fire.' Say: 'Messengers have come to you before me bearing clear signs, and that you spoke of; why therefore did you slay them, if you speak truly?'

As for those who maintain, "Behold, God has bidden us not to believe in any apostle unless he comes unto us with burnt offerings" - say [unto them, O Prophet]: "Even before me there came unto you apostles with all evidence of the truth, and with that whereof you speak: why, then, did you slay them, if what you say is true?"

There are those who say. verily God hath covenanted with us that we should believe not in an apostle until he bring unto us a sacrifice which a fire shall devour. Say thou: surety there came unto you apostles before me with evidences and with that which ye speak of, wherefore then did ye slay them, if ye say sooth?

Those (Jews) who said: "Verily, Allah has taken our promise not to believe in any Messenger unless he brings to us an offering which the fire (from heaven) shall devour." Say: "Verily, there came to you Messengers before me, with clear signs and even with what you speak of; why then did you kill them, if you are truthful?"

Those who said, “God has made a covenant with us, that we shall not believe in any messenger unless he brings us an offering to be consumed by fire.” Say, “Messengers have come to you before me with proofs, and with what you asked for; so why did you assassinate them, if you are truthful?”

To those who say: 'Allah has directed us that we accept none as Messenger until he makes an offering that the fire will consume', say: 'Other Messengers came to you before me with clear signs, and with the sign you have mentioned. So why did you slay them, if what you say is true?

Those who said: "Verily, Allah has taken our promise not to believe in any Messenger unless he brings to us an offering which the fire (from heaven) shall devour. " Say: "Verily, there came to you Messengers before me, with Al-Bayinat and even with with what you speak of; why then did you kill them, if you are truthful"

(The same are) those who say: Lo! Allah hath charged us that we believe not in any messenger until he bring us an offering which fire (from heaven) shall devour. Say (unto them, O Muhammad): Messengers came unto you before me with miracles, and with that (very miracle) which ye describe. Why then did ye slay them? (Answer that) if ye are truthful!

Tell those who say, ‘Allah has pledged us not to believe in any apostle unless he brings us an offering consumed by fire,’ ‘Apostles before me certainly did bring you manifest signs and what you speak of. Then why did you kill them, if you are truthful?’

Those (the Jews) who say: 'Allah has promised us that we do not believe in a Messenger unless he brings to us an offering that fire consumes' Say: 'Indeed Messengers have come to you before me with clear proofs and with that of which you spoke. Why did you kill them, if what you say is true'

[They are] those who said, "Indeed, Allah has taken our promise not to believe any messenger until he brings us an offering which fire [from heaven] will consume." Say, "There have already come to you messengers before me with clear proofs and [even] that of which you speak. So why did you kill them, if you should be truthful?"

(Muhammad), say to those who say, 'God has commanded us not to believe any Messenger unless he offers a burnt offering,' (Muhammad) say, "Messengers came to you before me with certain miracles and with that which you had asked for (burnt offering). Why, then, did you slay them if you were true in your claim?"

(Those are they) who said: Surely Allah has enjoined us that we should not believe in any apostle until he brings us an offering which the fire consumes. Say: Indeed, there came to you apostles before me with clear arguments and with that which you demand; why then did you kill them if you are truthful?

Alla<u>th</u>eena q<u>a</u>loo inna All<u>a</u>ha AAahida ilayn<u>a</u> all<u>a</u> numina lirasoolin <u>h</u>att<u>a</u> yatiyan<u>a</u> biqurb<u>a</u>nin takuluhu a<b>l</b>nn<u>a</u>ru qul qad j<u>a</u>akum rusulun min qablee bi<b>a</b>lbayyin<u>a</u>ti wabi<b>a</b>lla<u>th</u>ee qultum falima qataltumoohum in kutum <u>sa</u>diqeen<b>a</b>

To those who say, "God has commanded us not to believe in any messenger unless he brings down to us an offering to be consumed by fire," say, "Messengers before me have come to you with clear signs, including the one you demand. Why did you kill them, if you are telling the truth?"

They (also) said: "Allah took our promise not to believe in an messenger unless He showed us a sacrifice consumed by Fire (From heaven)." Say: "There came to you messengers before me, with clear Signs and even with what ye ask for: why then did ye slay them, if ye speak the truth?"

If they call you a liar (remember) so had other apostles been called before you, who had come with clear signs and Scriptures and the Book enlightening.

So O dear Prophet (Mohammed – peace and blessings be upon him) if they are denying you, Noble Messengers who came before you had also been denied, who had come with clear signs and Scriptures and the clear Book.

But if they cry lies to thee, lies were cried to Messengers before thee, who came bearing clear signs, and the Psalms, and the Book Illuminating.

And if they give thee the lie - even so, before thy time, have [other] apostles been given the lie when they came with all evidence of the truth, and with books of divine wisdom, and with light-giving revelation.

If then they belie thee, even so were belied apostles before thee who came with evidences and scriptures, and the luminous Book.

Then if they reject you (O Muhammad SAW), so were Messengers rejected before you, who came with Al-Baiyinat (clear signs, proofs, evidences) and the Scripture and the Book of Enlightenment.

If they accuse you of lying, messengers before you were accused of lying. They came with the proofs, and the Psalms, and the Illuminating Scripture.

Now, if they give the lie to you, then other Messengers who came bearing clear signs and scriptures and the illuminating Book were also given the lie before you.

Then if they reject you, so were Messengers rejected before you, who came with Al-Bayinat and the Scriptures and the Book of Enlightenment.

And if they deny thee, even so did they deny messengers who were before thee, who came with miracles and with the Psalms and with the Scripture giving light.

But if they deny you, [other] apostles have been denied before you, who came with manifest signs, holy writs, and an illuminating scripture.

If they belie you (Prophet Muhammad), indeed other Messengers before you were belied who came with clear proofs, and the Psalms, and the Illuminating Book.

Then if they deny you, [O Muhammad] - so were messengers denied before you, who brought clear proofs and written ordinances and the enlightening Scripture.

If they reject you, they had certainly rejected the Messengers who lived before you and who showed them authoritative evidence, smaller Books, and the Book of enlightenment.

But if they reject you, so indeed were rejected before you apostles who came with clear arguments and scriptures and the illuminating book.

Fain ka<u>thth</u>abooka faqad ku<u>thth</u>iba rusulun min qablika j<u>a</u>oo bi<b>a</b>lbayyin<u>a</u>ti wa<b>al</b>zzuburi wa<b>a</b>lkit<u>a</u>bi almuneer<b>i</b>

If they deny you, so have other messengers been denied before you, who came with clear signs, scriptures and enlightening book.

Then if they reject thee, so were rejected messengers before thee, who came with Clear Signs, Books of dark prophecies, and the Book of Enlightenment.

Every soul will know the taste of death. You will get your recompense in full on the Day of Resurrection; and he who is spared the Fire and finds his way to Paradise will meet his desire. As for the life of this world, it is nothing but a merchandise of vanity.

Every soul must taste death; and only on the Day of Resurrection will you be fully recompensed; so the one who is saved from the fire and is admitted into Paradise – he is undoubtedly successful; and the life of this world is just counterfeit wealth.

Every soul shall taste of death; you shall surely be paid in full your wages on the Day of Resurrection. Whosoever is removed from the Fire and admitted to Paradise, shall win the triumph. The present life is but the joy of delusion.

Every human being is bound to taste death: but only on the Day of Resurrection will you be requited in full [for whatever you have done] - whereupon he that shall be drawn away from the fire and brought into paradise will indeed have gained a triumph: for the life of this world is nothing but an enjoyment of self-delusion.

Every soul Shall taste of death and only on the Day of Resurrection ye will be repaid your hire in full. Then whosoever shall be removed far away from the Fire and made to enter into the Garden, he indeed hath achieved the goal; and the life of the world is naught but an illusory enjoyment.

Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).

Every soul will have a taste of death, and you will receive your recompense on the Day of Resurrection. Whoever is swayed from the Fire, and admitted to Paradise, has won. The life of this world is merely enjoyment of delusion.

Everyone is bound to taste death and you shall receive your full reward on the Day of Resurrection. Then, whoever is spared the Fire and is admitted to Paradise has indeed been successful. The life of this world is merely an illusory enjoyment.

Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is moved away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception.

Every soul will taste of death. And ye will be paid on the Day of Resurrection only that which ye have fairly earned. Whoso is removed from the Fire and is made to enter paradise, he indeed is triumphant. The life of this world is but comfort of illusion.

Every soul shall taste death, and you will indeed be paid your full rewards on the Day of Resurrection. Whoever is delivered from the Fire and admitted to paradise has certainly succeeded. The life of this world is nothing but the wares of delusion.

Every soul shall taste death. You shall be paid your wages in full on the Day of Resurrection. Whoever is removed from Hell and is admitted to Paradise shall prosper, for the worldly life is nothing but the enjoyment of delusion.

Every soul will taste death, and you will only be given your [full] compensation on the Day of Resurrection. So he who is drawn away from the Fire and admitted to Paradise has attained [his desire]. And what is the life of this world except the enjoyment of delusion.

Every soul is destined to experience the agony of death. You (Muslims) will receive the recompense for your deeds on the Day of Judgment. To be saved from the fire and admitted to Paradise is certainly a great triumph. The worldly life is no more than a deceitful possession.

Every soul shall taste of death, and you shall only be paid fully your reward on the resurrection day; then whoever is removed far away from the fire and is made to enter the garden he indeed has attained the object; and the life of this world is nothing but a provision of vanities.

Kullu nafsin <u>tha</u>iqatu almawti wainnam<u>a</u> tuwaffawna ojoorakum yawma alqiy<u>a</u>mati faman zu<u>h</u>zi<u>h</u>a AAani a<b>l</b>nn<u>a</u>ri waodkhila aljannata faqad f<u>a</u>za wam<u>a</u> al<u>h</u>ay<u>a</u>tu a<b>l</b>dduny<u>a</u> ill<u>a</u> mat<u>a</u>AAu alghuroor<b>i</b>

Every human being is bound to taste death: and you shall receive your rewards in full on the Day of Resurrection. He who is kept away from the Fire and is admitted to Paradise, will surely triumph; for the life of this world is nothing but an illusory enjoyment.

Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception.

You will, nonetheless, be tried with your wealth and life, and will hear many untoward things from the followers of former Books and the infidels. But if you endure with patience and follow the straight path, it will surely (accord) with God's fixed resolve about human affairs.

You will surely be tried in respect of your property and lives, and you will surely hear much wrong from those who were given the Book before you, and from the polytheists; and if you remain steadfast and remain pious, it is then an act of great courage.

You shall surely be tried in your possessions and your selves, and you shall hear from those who were given the Book before you, and from those who are idolaters, much hurt; but if you are patient and godfearing -- surely that is true constancy.

You shall most certainly be tried in your possessions and in your persons; and indeed you shall hear many hurtful things from those to whom revelation was granted before your time, as well as from those who have come to ascribe divinity to other beings beside God. But if you remain patient in adversity and conscious of Him - this, behold, is something to set one's heart upon.

O Ye shall surely be proven in your riches and in your lives; and will surely bear much hurt from those who were vouchsafed the Book before you and from those who associate gods, and if ye endure and fear, then verily that is of the commandments determined.

You shall certainly be tried and tested in your wealth and properties and in your personal selves, and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah, but if you persevere patiently, and become Al-Muttaqun (the pious - see V. 2:2) then verily, that will be a determining factor in all affairs, and that is from the great matters, [which you must hold on with all your efforts].

You will be tested through your possessions and your persons; and you will hear from those who received the Scripture before you, and from the idol worshipers, much abuse. But if you persevere and lead a righteous life—that indeed is a mark of great determination.

(Believers!) You will certainly be put to test in respect of your properties and lives, and you will certainly hear many hurtful things from those who were granted the Book before you and those who have associated others with Allah in His divinity. If you remain patient and God-fearing this indeed is a matter of great resolution.

You shall certainly be tried and tested in your wealth and properties and in yourselves, and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah; but if you persevere patiently, and have Taqwa, then verily, that will be a determining factor in all affairs.

Assuredly ye will be tried in your property and in your persons, and ye will hear much wrong from those who were given the Scripture before you, and from the idolaters. But if ye persevere and ward off (evil), then that is of the steadfast heart of things.

You will surely be tested in your possessions and your souls, and you will surely hear much affront from those who were given the Book before you and from the polytheists; but if you are patient and Godwary, that is indeed the steadiest of courses.

You shall be tried in your wealth and yourselves, and you shall hear much hurt from those who were given the Book before you, and from those who are idolaters. But if you are patient and cautious, surely, that is of the firm affairs.

You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination.

You (believers) will certainly be tested by the loss of your property and lives and you will hear a great many grieving words from the People of the Book and the pagans. If you will have patience and piety, it will be a sign of firm determination and steadfastness (in life).

You shall certainly be tried respecting your wealth and your souls, and you shall certainly hear from those who have been given the Book before you and from those who are polytheists much annoying talk; and if you are patient and guard (against evil), surely this is one of the affairs (which should be) determined upon.

Latublawunna fee amw<u>a</u>likum waanfusikum walatasmaAAunna mina alla<u>th</u>eena ootoo alkit<u>a</u>ba min qablikum wamina alla<u>th</u>eena ashrakoo a<u>th</u>an katheeran wain ta<u>s</u>biroo watattaqoo fainna <u>tha</u>lika min AAazmi alomoor<b>i</b>

You will surely be tried and tested in your possessions and your persons, and you shall surely hear many hurtful things from those who were given the Book before you and from those who set up partners with God, but if you endure with fortitude and restrain yourselves, that indeed is a matter of strong determination.

Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs.

And remember when God took a promise from the people of the Book to make its (truth) known to mankind, and not keep back any part of it, they set aside (the pledge), and sold it away for a little gain but how wretched the bargain that they made!

And remember when Allah took a covenant from the People given the Book(s) that, “You shall definitely preach it to the people and not hide it”; so they flung it behind their backs and gained an abject price for it; so what a wretched bargain it is!

And when God took compact with those who had been given the Book: 'You shall make it clear unto the people, and not conceal it.' But they rejected it behind their backs and sold it for a small price -- how evil was that their selling!

AND LO, God accepted a solemn pledge from those who were granted earlier revelation [when He bade them]: "Make it known unto mankind, and do not conceal it!" But they cast this [pledge] behind their backs, and bartered it away for a trifling gain: and how evil was their bargain!

And recall what time Allah took a bond from those who were vouchsafed the Book: ye shall surely expound it to the people and ye shall hide it not; whereafter they cast it behind their backs, and bartered it for a small price. Vile is that wherewith they have bartered.

(And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad SAW and the religious knowledge) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought.

God received a pledge from those who were given the Scripture: “You shall proclaim it to the people, and not conceal it.” But they disregarded it behind their backs, and exchanged it for a small price. What a miserable exchange they made.

And recall when Allah took a covenant from those who were given the Book: 'You shall explain it to men and not hide it. Then they cast the Book behind their backs, and sold it away for a trivial gain. Evil indeed is their bargain.

(And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the truth) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought.

And (remember) when Allah laid a charge on those who had received the Scripture (He said): Ye are to expound it to mankind and not to hide it. But they flung it behind their backs and bought thereby a little gain. Verily evil is that which they have gained thereby.

When Allah made a covenant with those who were given the Book: ‘You shall explain it for the people, and you shall not conceal it,’ they cast it behind their backs and sold it for a paltry gain. How evil is what they buy!

When Allah took a covenant with those to whom the Book was given, (saying): 'You shall make it clear to the people, and not conceal it. 'But they threw it behind their backs and they bought with it a little price. Evil was what they bought.

And [mention, O Muhammad], when Allah took a covenant from those who were given the Scripture, [saying], "You must make it clear to the people and not conceal it." But they threw it away behind their backs and exchanged it for a small price. And wretched is that which they purchased.

When God made a covenant with the People of the Book saying, "Tell the people about it (Muhammad's prophesy) without hiding any part, therefrom, they threw it behind their backs and sold it for a very small price. What a miserable bargain!

And when Allah made a covenant with those who were given the Book: You shall certainly make it known to men and you shall not hide it; but they cast it behind their backs and took a small price for it; so evil is that which they buy.

Wai<u>th</u> akha<u>th</u>a All<u>a</u>hu meeth<u>a</u>qa alla<u>th</u>eena ootoo alkit<u>a</u>ba latubayyinunnahu li<b>l</b>nn<u>a</u>si wal<u>a</u> taktumoonahu fanaba<u>th</u>oohu war<u>a</u>a <i><u>th</u></i>uhoorihim wa<b>i</b>shtaraw bihi thamanan qaleelan fabisa m<u>a</u> yashtaroon<b>a</b>

God made a covenant with those who were given the Book to make it known to people and not conceal it. But they cast it behind their backs and bartered it for a paltry price: what an evil bargain they made!

And remember Allah took a covenant from the People of the Book, to make it known and clear to mankind, and not to hide it; but they threw it away behind their backs, and purchased with it some miserable gain! And vile was the bargain they made!

Think not that those who exult at what they have done, and who love to be praised for what they have not done, shall escape the punishment, for grievous indeed will be their doom.

Do not ever think of those who rejoice for their deeds and wish to be praised without doing (good deeds) – do not ever think that they are safe from the punishment; and for them is a painful punishment.

Reckon not that those who rejoice in what they have brought, and love to be praised for what they have not done -- do not reckon them secure from chastisement; for them awaits a painful chastisement.

Think not that those who exult in what they have thus contrived, and who love to be praised for what they have not done - think not that they will escape suffering: for grievous suffering does await them [in the life to come].

Bethink not thou that those who exult in that which they have brought and love to De praised for that which they have not done, - bethink not thou that they shall be in security from the torment! And theirs shall be a torment afflictive.

Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not you that they are rescued from the torment, and for them is a painful torment.

Do not think that those who rejoice in what they have done, and love to be praised for what they have not done—do not think they can evade the punishment. They will have a painful punishment.

Do not think that those who exult in their misdeeds and love to be praised for what indeed they have not done, do not think that they are secure from chastisement. A painful chastisement awaits them.

Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done, think not that they are rescued from the torment, and for them is a painful torment.

Think not that those who exult in what they have given, and love to be praised for what they have not done - Think not, they are in safety from the doom. A painful doom is theirs.

Do not suppose those who brag about what they have done, and love to be praised for what they have not done—do not suppose them saved from punishment and there is a painful punishment for them.

Do not think that those who rejoice in what they have brought and love to be praised for what they have not done do not think they will be secure from the punishment. And for them there is a painful punishment.

And never think that those who rejoice in what they have perpetrated and like to be praised for what they did not do - never think them [to be] in safety from the punishment, and for them is a painful punishment.

Do not think that those who are happy with their possessions and positions and those who love to be praised for what they themselves have not done can ever be saved from torment. For them there will be a painful punishment.

Do not think those who rejoice for what they have done and love that they should be praised for what they have not done-- so do by no means think them to be safe from the chastisement, and they shall have a painful chastisement.

L<u>a</u> ta<u>h</u>sabanna alla<u>th</u>eena yafra<u>h</u>oona bim<u>a</u> ataw wayu<u>h</u>ibboona an yu<u>h</u>madoo bim<u>a</u> lam yafAAaloo fal<u>a</u> ta<u>h</u>sabannahum bimaf<u>a</u>zatin mina alAAa<u>tha</u>bi walahum AAa<u>tha</u>bun aleem<b>un</b>

Those who exult in their misdeeds and love to be praised for what they have not done should not suppose that they are secure from punishment; they shall suffer a grievous punishment.

Think not that those who exult in what they have brought about, and love to be praised for what they have not done,- think escape the penalty. For them is a penalty Grievous indeed.

For God's is the kingdom of the heavens and the earth, and God's is the power over all things.

And for Allah only is the kingship of the heavens and the earth; and Allah is Able to do all things.

To God belongs the Kingdom of the heavens and of the earth; and God is powerful over everything.

AND UNTO GOD belongs the dominion over the heavens and the earth: and God has the power to will anything.

Allah's is the dominion of the heavens and the earth. and Allah is over everything Potent.

And to Allah belongs the dominion of the heavens and the earth, and Allah has power over all things.

To God belongs the sovereignty of the heavens and the earth. God has power over all things.

To Allah belongs the dominion of the heavens and the earth; and Allah is All-Powerful. indeed been successful. The life of this world is merely an illusory enjoyment.

And to Allah belongs the dominion of the heavens and the earth, and Allah has power over all things.

Unto Allah belongeth the Sovereignty of the heavens and the earth. Allah is Able to do all things.

To Allah belongs the kingdom of the heavens and the earth, and Allah has power over all things.

To Allah belongs the Kingdom of the heavens and the earth. Allah has Power over all things.

And to Allah belongs the dominion of the heavens and the earth, and Allah is over all things competent.

To God belongs all that is in the heavens and the earth and He has power over all things.

And Allah's is the kingdom of the heavens and the earth, and Allah has power over all things.

Walill<u>a</u>hi mulku a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i wa<b>A</b>ll<u>a</u>hu AAal<u>a</u> kulli shayin qadeer<b>un</b>

The kingdom of the heavens and the earth belongs to God; God has power over all things.

To Allah belongeth the dominion of the heavens and the earth; and Allah hath power over all things.

In the creation of the heavens and the earth, the alternation of night and day, are signs for the wise.

Undoubtedly in the creation of the heavens and the earth and the alternation of night and day are signs for the intelligent.

Surely in the creation of the heavens and earth and in the alternation of night and day there are signs for men possessed of minds

Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight,

Verily in the creation of the heavens and the earth and in the alter nation of the night and the day are signs Unto the men of understanding.

Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.

In the creation of the heavens and the earth, and in the alternation of night and day, are signs for people of understanding.

Surely in the creation of the heavens and the earth, and in the alternation of night and day, there are signs for men of understanding.

Verily, in the creation of the heavens and the Earth, and in the alternation of night and day, there are indeed signs for men of understanding.

Lo! In the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His Sovereignty) for men of understanding,

Indeed in the creation of the heavens and the earth and the alternation of night and day, there are signs for those who possess intellect.

Surely, in the creation of the heavens and the earth, and in the alternation of night and day, there are signs for those with minds.

Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.

The creation of the heavens and the earth and the alternation of the day and the night are evidence (of the existence of God) for people of reason.

Most surely in the creation of the heavens and the earth and the alternation of the night and the day there are signs for men 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 la<u>a</u>y<u>a</u>tin liolee alalb<u>a</u>b<b>i</b>

There are signs in the creation of the heavens and the earth, and in the alternation of night and day for people of understanding;

Behold! in the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding,-

Those who honour God in meditation, standing or sitting or lying on their sides, who reflect and contemplate on the creation of the heavens and the earth, (and say) "Not in vain have You made them. All praise be to You, O Lord, preserve us from the torment of Hell.

Those who remember Allah while standing, and sitting, and reclining on their sides, and ponder about the creation of the heavens and the earth; “O our Lord! You have not created this without purpose; Purity is to You, therefore save us from the punishment of fire.”

who remember God, standing and sitting and on their sides, and reflect upon the creation of the heavens and the earth: 'Our Lord, Thou hast not created this for vanity. Glory be to Thee! Guard us against the chastisement of the Fire.

[and] who remember God when they stand, and when they sit, and when they lie down to sleep, and [thus] reflect on the creation of the heavens and the earth: "O our Sustainer! Thou hast not created [aught of] this without meaning and purpose. Limitless art Thou in Thy glory! Keep us safe, then, from suffering through fire!

Who remember- Allah Standing and sitting and lying on their sides, and reflect on the creation of the heavens and the earth: our Lord Thou createdest not all this in vain. Hallowed be Thou! Save us, Thou, from the torment of the Fire!

Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): "Our Lord! You have not created (all) this without purpose, glory to You! (Exalted be You above all that they associate with You as partners). Give us salvation from the torment of the Fire.

Those who remember God while standing, and sitting, and on their sides; and they reflect upon the creation of the heavens and the earth: “Our Lord, You did not create this in vain, glory to You, so protect us from the punishment of the Fire.”

those who remember Allah while standing, sitting or (reclining) on their backs, and reflect in the creation of the heavens and the earth, (saying): 'Our Lord! You have not created this in vain. Glory to You! Save us, then, from the chastisement of the Fire.

Those who remember Allah standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): "Our Lord! You have not created this without purpose, glory to You! Give us salvation from the torment of the Fire.

Such as remember Allah, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and say): Our Lord! Thou createdst not this in vain. Glory be to Thee! Preserve us from the doom of Fire.

Those who remember Allah standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth [and say], ‘Our Lord, You have not created this in vain! Immaculate are You! Save us from the punishment of the Fire.

Those who remember Allah when standing, sitting, and on their sides, and contemplate upon the creation of the heavens and the earth (saying:) 'Lord, You have not created these in falsehood. Exaltations to You! Guard us against the punishment of the Fire.

Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.

It is these who commemorate God while standing, sitting, or resting on their sides and who think about the creation of the heavens and the earth and say, "Lord, you have not created all this without reason. Glory be to you. Lord, save us from the torment of the fire".

Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Our Lord! Thou hast not created this in vain! Glory be to Thee; save us then from the chastisement of the fire:

Alla<u>th</u>eena ya<u>th</u>kuroona All<u>a</u>ha qiy<u>a</u>man waquAAoodan waAAal<u>a</u> junoobihim wayatafakkaroona fee khalqi a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i rabban<u>a</u> m<u>a</u> khalaqta h<u>atha</u> b<u>at</u>ilan sub<u>ha</u>naka faqin<u>a</u> AAa<u>tha</u>ba a<b>l</b>nn<u>a</u>r<b>i</b>

who remember God while standing, sitting and [lying] on their sides, and who ponder over the creation of the heavens and the earth, saying, "Lord, You have not created all this without purpose. Glory be to You! Save us from the torment of the Fire.

Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): "Our Lord! not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire.

Whoever, O Lord, should be cast into Hell shall be verily disgraced; and the sinners shall have none to help (or save) them.

“O our Lord! You have indeed given disgrace to whomever You put in the fire (of hell); and the unjust do not have any supporters.”

Our Lord, whomsoever Thou admittest into the Fire, Thou wilt have abased; and the evildoers shall have no helpers.

"O our Sustainer! Whomsoever Thou shalt commit to the fire, him, verily, wilt Thou have brought to disgrace [in this world]; and such evildoers will have none to succour them.

Our Lord verily whomsoever Thou makest to enter into the Fire, him Thou hast surely humiliated and for the wrong-doers there shall be no helpers.

"Our Lord! Verily, whom You admit to the Fire, indeed, You have disgraced him, and never will the Zalimun (polytheists and wrong-doers) find any helpers.

“Our Lord, whomever You commit to the Fire, You have disgraced. The wrongdoers will have no helpers.”

Our Lord! Whomever You cause to enter the Fire, him You indeed bring to disgrace, and there will be none to succour the wrong-doers.

"Our Lord! Verily, whom You admit to the Fire, indeed, You have disgraced him; and never will the wrongdoers find any helpers.

Our Lord! Whom Thou causest to enter the Fire: him indeed Thou hast confounded. For evil-doers there will be no helpers.

Our Lord, whoever that You make enter the Fire will surely have been disgraced by You, and the wrongdoers will have no helpers.

Our Lord, whomsoever You admit into the Fire, You will have abased, and the harmdoers shall have no helpers.

Our Lord, indeed whoever You admit to the Fire - You have disgraced him, and for the wrongdoers there are no helpers.

Those whom You submit to the fire are certainly disgraced. There is no helper for the unjust.

Our Lord! surely whomsoever Thou makest enter the fire, him Thou hast indeed brought to disgrace, and there shall be no helpers for the unjust:

Rabban<u>a</u> innaka man tudkhili a<b>l</b>nn<u>a</u>ra faqad akhzaytahu wam<u>a</u> li<b>l</b><i><u>thth</u></i><u>a</u>limeena min an<u>sa</u>r<b>in</b>

Lord, those whom You condemn to enter the Fire You have surely brought to disgrace. Wrongdoers will have no supporters.

"Our Lord! any whom Thou dost admit to the Fire, Truly Thou coverest with shame, and never will wrong-doers Find any helpers!

We have heard, O our Lord, the crier call inviting us to faith (and announcing): 'Believe in your Lord.' O our Lord, to faith we have come, so forgive our trespasses, deliver us from sin, and grant us (the glory of) death with the just.

“O our Lord! We have heard a proclaimer calling towards faith, (saying) ‘Believe in your Lord’ so we have accepted faith; Our Lord! Therefore forgive us our sins, and wipe out our evil deeds, and make us die among the virtuous.”

Our Lord, we have heard a caller calling us to belief, saying, "Believe you in your Lord!" And we believe. Our Lord, forgive Thou us our sins and acquit us of our evil deeds, and take us to Thee with the pious.

"O our Sustainer! Behold, we heard a voice call [us] unto faith, `Believe in your Sustainer!' - and so we came to believe. O our Sustainer! Forgive us, then, our sins, and efface our bad deeds; and let us die the death of the truly virtuous!

Our Lord verily we heard a caller calling to belief: believe in your Lord, wherefore we have come to believe. Our Lord forgive us our sins, and expiate from us our misdeeds, and let us die along with the pious.

"Our Lord! Verily, we have heard the call of one (Muhammad SAW) calling to Faith: 'Believe in your Lord,' and we have believed. Our Lord! Forgive us our sins and remit from us our evil deeds, and make us die in the state of righteousness along with Al-Abrar (those who are obedient to Allah and follow strictly His Orders).

“Our Lord, we have heard a caller calling to the faith: `Believe in your Lord,' and we have believed. Our Lord! Forgive us our sins, and remit our misdeeds, and make us die in the company of the virtuous.”

Our Lord! Indeed we heard a crier calling to the faith saying: "Believe in your Lord"; so we did believe. Our Lord, forgive us our sins, and wipe out our evil deeds and make us die with the truly pious.'

"Our Lord! Verily, we have heard the call of one calling to faith: `Believe in your Lord,' and we have believed. Our Lord! Forgive us our sins and expiate from us our evil deeds, and make us die along with Al-Abrar (the most righteous).

Our Lord! Lo! we have heard a crier calling unto Faith: "Believe ye in your Lord!" So we believed. Our Lord! Therefor forgive us our sins, and remit from us our evil deeds, and make us die the death of the righteous.

Our Lord, we have indeed heard a summoner calling to faith, declaring, ‘‘Have faith in your Lord!’’ So we believed. Our Lord, forgive us our sins and absolve us of our misdeeds, and make us die with the pious.

Our Lord, we have heard the caller calling to belief, "Believe in your Lord!" So we believe. Our Lord, forgive us our sins and acquit us of our evil deeds, and take us to You in death with the righteous.

Our Lord, indeed we have heard a caller calling to faith, [saying], 'Believe in your Lord,' and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die with the righteous.

"Lord, we have heard the person calling to the faith and have accepted his call. Forgive our sins, expiate our bad deeds, and let us die with the righteous ones.

Our Lord! surely we have heard a preacher calling to the faith, saying: Believe in your Lord, so we did believe; Our Lord! forgive us therefore our faults, and cover our evil deeds and make us die with the righteous.

Rabban<u>a</u> innan<u>a</u> samiAAn<u>a</u> mun<u>a</u>diyan yun<u>a</u>dee lileem<u>a</u>ni an <u>a</u>minoo birabbikum fa<u>a</u>mann<u>a</u> rabban<u>a</u> fa<b>i</b>ghfir lan<u>a</u> <u>th</u>unooban<u>a</u> wakaffir AAann<u>a</u> sayyi<u>a</u>tin<u>a</u> watawaffan<u>a</u> maAAa alabr<u>a</u>r<b>i</b>

Lord, we have heard a caller calling to the true faith saying, "Believe in your Lord," and we believed. Lord, forgive us our sins and remove from us our bad deeds and make us die with the virtuous.

"Our Lord! we have heard the call of one calling (Us) to Faith, 'Believe ye in the Lord,' and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous.

Give us what You promised, O Lord, through Your prophets; and put us not to shame on the Day of Reckoning, for never do You go back on Your promise."

“O our Lord! And give us what You have promised us through Your Noble Messengers, and do not humiliate us on the Day of Resurrection; indeed You do not break the promise.”

Our Lord, give us what Thou hast promised us by Thy Messengers, and abase us not on the Day of Resurrection; Thou wilt not fail the tryst.'

"And, O our Sustainer, grant us that which Thou hast promised us through Thy apostles, and disgrace us not on Resurrection Day! Verily, Thou never failest to fulfil Thy promise!"

Our Lord! vouchsafe unto us that which Thou hast promised us by Thine apostles, and humiliate us not on the Day of Resurrection. Verily Thou failest not the tryst.

"Our Lord! Grant us what You promised unto us through Your Messengers and disgrace us not on the Day of Resurrection, for You never break (Your) Promise."

“Our Lord, and give us what You have promised us through Your messengers, and do not disgrace us on the Day of Resurrection. Surely You never break a promise.”

'Our Lord, fulfil what You promised to us through Your Messengers, and disgrace us not on the Day of Resurrection; indeed You never go back on Your promise.

"Our Lord! Grant us what You promised us through Your Messengers and disgrace us not on the Day of Resurrection, for You never break (Your) Promise."

Our Lord! And give us that which Thou hast promised to us by Thy messengers. Confound us not upon the Day of Resurrection. Lo! Thou breakest not the tryst.

Our Lord, give us what You have promised us through Your apostles, and do not disgrace us on the Day of Resurrection. Indeed You do not break Your promise.’

Our Lord, give us what You promised us by Your Messengers, and do not abase us on the Day of Resurrection. You do not break Your promise'

Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in [Your] promise."

Lord, grant us the victory that You have promised your Messenger and do not disgrace us on the Day of Judgment; You are the One who never ignores His promise."

Our Lord! and grant us what Thou hast promised us by Thy apostles; and disgrace us not on the day of resurrection; surely Thou dost not fail to perform the promise.

Rabban<u>a</u> wa<u>a</u>tin<u>a</u> m<u>a</u> waAAadtan<u>a</u> AAal<u>a</u> rusulika wal<u>a</u> tukhzin<u>a</u> yawma alqiy<u>a</u>mati innaka l<u>a</u> tukhlifu almeeAA<u>a</u>d<b>a</b>

Our Lord! Grant us what You have promised to us through Your messengers, and do not humiliate us on the Day of Resurrection. Surely, You never fail to fulfill Your promise."

"Our Lord! Grant us what Thou didst promise unto us through Thine messengers, and save us from shame on the Day of Judgment: For Thou never breakest Thy promise."

The Lord heard their prayer and answered: "I suffer not the good deeds of any to go waste, be he a man or a woman: The one of you is of the other. And those who were deprived of their homes or banished in My cause, and who fought and were killed, I shall blot out their sins and admit them indeed into gardens with rippling streams." -- A recompense from God, and the best of rewards is with God.

So their Lord accepted their prayer, for I do not waste the efforts of any (righteous) worker, male or female; you are all one among yourselves; so those who migrated and were driven out from their homes and were harassed in My cause, and fought, and were slain – I will certainly wipe out all their sins and will certainly admit them into Gardens beneath which rivers flow; a reward from Allah; and only with Allah is the best reward.

And their Lord answers them: 'I waste not the labour of any that labours among you, be you male or female -- the one of you is as the other. And those who emigrated, and were expelled from their habitations, those who suffered hurt in My way, and fought, and were slain -- them I shall surely acquit of their evil deeds, and I shall admit them to gardens underneath which rivers flow.' A reward from God! And God with Him is the fairest reward.

And thus does their Sustainer answer their prayer: "I shall not lose sight of the labour of any of you who labours [in My way], be it man or woman: each of you is an issue of the other. Hence, as for those who forsake the domain of evil, and are driven from their homelands, and suffer hurt in My cause, and fight [for it], and are slain - I shall most certainly efface their bad deeds, and shall most certainly bring them into gardens through which running waters flow, as a reward from God: for with God is the most beauteous of rewards."

Then their Lord hearkened unto them saying: I let not the work of a worker amongst you to waste, man or woman, one of you from the other. So those who emigrated and were driven forth from their homes and persecuted in My cause, and who fought and were slain, surely I shall expiate from them their misdeeds and surely I shall make them enter Gardens whereunder rivers flow; a reward from before Allah! And Allah! with Him is the excellent reward.

So their Lord accepted of them (their supplication and answered them), "Never will I allow to be lost the work of any of you, be he male or female. You are (members) one of another, so those who emigrated and were driven out from their homes, and suffered harm in My Cause, and who fought, and were killed (in My Cause), verily, I will remit from them their evil deeds and admit them into Gardens under which rivers flow (in Paradise); a reward from Allah, and with Allah is the best of rewards."

And so their Lord answered them: “I will not waste the work of any worker among you, whether male or female. You are one of another. For those who emigrated, and were expelled from their homes, and were persecuted because of Me, and fought and were killed—I will remit for them their sins, and will admit them into gardens beneath which rivers flow—a reward from God. With God is the ultimate reward.”

Their Lord answered the Prayer thus: "I will not suffer the work of any of you, whether male or female, to go to waste; each of you is from the other. Those who emigrated and were driven out from their homesteads and were persecuted in My cause, and who fought and were slain, indeed I shall wipe out their evil deeds from them and shall certainly admit them to the gardens beneath which rivers flow." This is their reward with their Lord; and with Allah lies the best reward.

So their Lord accepted of them (their supplication and answered them), "Never will I allow to be lost the work of any of you, be he male or female. You are (members) one of another, so those who emigrated and were driven out from their homes, and suffered harm in My cause, and who fought and were killed (in My cause), verily, I will expiate from them their evil deeds and admit them into Gardens under which rivers flow (in Paradise); a reward from Allah, and with Allah is the best of rewards."

And their Lord hath heard them (and He saith): Lo! I suffer not the work of any worker, male or female, to be lost. Ye proceed one from another. So those who fled and were driven forth from their homes and suffered damage for My cause, and fought and were slain, verily I shall remit their evil deeds from them and verily I shall bring them into Gardens underneath which rivers flow - A reward from Allah. And with Allah is the fairest of rewards.

Then their Lord answered them, ‘I do not waste the work of any worker among you, whether male or female; you are all on the same footing. So those who migrated and were expelled from their homes, and were tormented in My way, and those who fought and were killed—I will surely absolve them of their misdeeds and I will admit them into gardens with streams running in them, as a reward from Allah, and Allah—with Him is the best of rewards.’

And indeed their Lord answers them: 'I do not waste the labor of any that labors among you, male or female you are from each other. And those who emigrated, and were expelled from their houses, those who suffered hurt in My way, and fought, and were killed those I shall surely acquit of their evil deeds, and I shall admit them to Gardens underneath which rivers flow' A reward from Allah, and Allah with Him is the best reward.

And their Lord responded to them, "Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another. So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed - I will surely remove from them their misdeeds, and I will surely admit them to gardens beneath which rivers flow as reward from Allah, and Allah has with Him the best reward."

Their Lord answered their prayers saying, "I do not neglect anyone's labor whether the laborer be male or female. You are all related to one another. Those who migrated from Mecca, those who were expelled from their homes, those who were tortured for My cause, and those who fought and were killed for My cause will find their sins expiated by Me and I will admit them into the gardens wherein streams flow. It will be their reward from God Who grants the best rewards."

So their Lord accepted their prayer: That I will not waste the work of a worker among you, whether male or female, the one of you being from the other; they, therefore, who fled and were turned out of their homes and persecuted in My way and who fought and were slain, I will most certainly cover their evil deeds, and I will most certainly make them enter gardens beneath which rivers flow; a reward from Allah, and with Allah is yet better reward.

Fa<b>i</b>staj<u>a</u>ba lahum rabbuhum annee l<u>a</u> o<u>d</u>eeAAu AAamala AA<u>a</u>milin minkum min <u>th</u>akarin aw onth<u>a</u> baAA<u>d</u>ukum min baAA<u>d</u>in fa<b>a</b>lla<u>th</u>eena h<u>a</u>jaroo waokhrijoo min diy<u>a</u>rihim waoo<u>th</u>oo fee sabeelee waq<u>a</u>taloo waqutiloo laokaffiranna AAanhum sayyi<u>a</u>tihim walaodkhilannahum jann<u>a</u>tin tajree min ta<u>h</u>tih<u>a</u> alanh<u>a</u>ru thaw<u>a</u>ban min AAindi All<u>a</u>hi wa<b>A</b>ll<u>a</u>hu AAindahu <u>h</u>usnu a<b>l</b>ththaw<u>a</u>b<b>i</b>

Their Lord accepted their prayer, saying, "I will deny no man or woman among you the reward of their labours. You are members one of another. I will certainly forgive the sins of those who emigrated and were expelled from their homes, who suffered persecution in My cause, who fought and were killed. I will certainly admit them to Gardens through which rivers flow, as a reward from God: with God is the best reward."

And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from the presence of Allah, and from His presence is the best of rewards."

Be not deceived by the comings and goings of unbelievers in the land.

O listener (followers of this Prophet)! Do not ever be deceived by the disbelievers’ free movements in the cities.

Let it not delude thee, that the unbelievers go to and fro in the land;

LET IT NOT deceive thee that those who are bent on denying the truth seem to be able to do as they please on earth:

Let not beguile thee the moving to and fro about of those who disbelieve, in the cities

Let not the free disposal (and affluence) of the disbelievers throughout the land deceive you.

Do not be impressed by the disbelievers’ movements in the land.

(O Messenger!) Do not let the strutting about of the unbelievers in the land deceive you.

Let not the free disposal (and affluence) of the disbelievers throughout the land deceive you.

Let not the vicissitude (of the success) of those who disbelieve, in the land, deceive thee (O Muhammad).

Never be misled by the bustle of the faithless in the towns.

Do not let the coming and going in the land of those who disbelieve delude you;

Be not deceived by the [uninhibited] movement of the disbelievers throughout the land.

(Muhammad), do not be deceived by the changing activities of the unbelievers in different parts of the land.

Let it not deceive you that those who disbelieve go to and fro in the cities fearlessly.

L<u>a</u> yaghurrannaka taqallubu alla<u>th</u>eena kafaroo fee albil<u>a</u>d<b>i</b>

Do not be deceived by the actions of those who deny the truth in the land:

Let not the strutting about of the Unbelievers through the land deceive thee:

Their commerce is but short-lived, and then their abode shall be Hell: And what an evil abode!

It is a brief usage; their home is hell; and what an evil resting-place!

a little enjoyment, then their refuge is Gehenna -- an evil cradling!

it is [but] a brief enjoyment, with hell thereafter as their goal - and how vile a resting-place! -

A brief enjoyment, and then Hell shall be their abode; ill is the resort!

A brief enjoyment; then, their ultimate abode is Hell; and worst indeed is that place for rest.

A brief enjoyment, then their abode is Hell. What a miserable resort.

This is but a little enjoyment, then their destination is Hell -what an evil resting place!

A brief enjoyment; then their ultimate abode is Hell; and worst indeed is that place for rest.

It is but a brief comfort. And afterward their habitation will be hell, an ill abode.

It is a trivial enjoyment; then their refuge is hell, and it is an evil resting place.

a little enjoyment, then, their shelter is in Gehenna (Hell), an evil cradling.

[It is but] a small enjoyment; then their [final] refuge is Hell, and wretched is the resting place.

Their gains are only a means of enjoyment in this life. However, their destination is hell, the terrible dwelling.

A brief enjoyment! then their abode is hell, and evil is the resting-place.

Mat<u>a</u>AAun qaleelun thumma maw<u>a</u>hum jahannamu wabisa almih<u>a</u>d<b>u</b>

this is only a brief enjoyment, after which Hell shall be their abode -- what an evil resting place!

Little is it for enjoyment: Their ultimate abode is Hell: what an evil bed (To lie on)!

But those who are pious and obedient to their Lord, will have gardens with streams of running water where they will abide as guests of God; and what is with God is best for the pious.

But for those who fear their Lord are Gardens beneath which rivers flow – abiding in it for ever – the hospitality from their Lord; and that which is with Allah, is the best for the righteous.

But those who fear their Lord - for them shall be gardens underneath which rivers flow, therein dwelling forever -- a hospitality God Himself offers; and that which is with God is better for the pious.

whereas those who remain conscious of their Sustainer shall have gardens through which running waters flow, therein to abide: a ready welcome from God. And that which is with God is best for the truly virtuous.

But as to those who fear their Lord, theirs shall be Gardens whereunder rivers flow; they shall be abiders therein: an entertainment from before their Lord; and that which is with Allah it still better for the pious.

But, for those who fear their Lord, are Gardens under which rivers flow (in Paradise); therein are they to dwell (for ever), an entertainment from Allah; and that which is with Allah is the Best for Al-Abrar (those who are obedient to Allah and follow strictly His Orders).

As for those who feared their Lord: for them will be gardens beneath which rivers flow, wherein they will abide forever—hospitality from God. What God possesses is best for the just.

But those who fear their Lord: theirs shall be the gardens beneath which rivers flow and in which they will live forever: a hospitality from Allah Himself, And Allah's reward is best for the truly pious.

But, for those who have Taqwa of their Lord, are Gardens under which rivers flow (in Paradise); therein are they to dwell, an entertainment from Allah; and that which is with Allah is the best for Al-Abrar (the most righteous).

But those who keep their duty to their Lord, for them are Gardens underneath which rivers flow, wherein they will be safe for ever. A gift of welcome from their Lord. That which Allah hath in store is better for the righteous.

But those who are wary of their Lord—for them shall be gardens with streams running in them, to remain in them [forever], a hospitality from Allah; and what is with Allah is better for the pious.

But for those who fear their Lord, for them shall be Gardens underneath which rivers flow, there they shall live for ever, a (goodly) hosting from Allah, and that which is with Allah is better for the righteous.

But those who feared their Lord will have gardens beneath which rivers flow, abiding eternally therein, as accommodation from Allah. And that which is with Allah is best for the righteous.

For those who have fear of their Lord, there will be gardens wherein streams flow and they will live therein forever as a gift from their Lord. God has the best reward for the virtuous people.

But as to those who are careful of (their duty to) their Lord, they shall have gardens beneath which rivers flow, abiding in them; an entertainment from their Lord, and that which is with Allah is best for the righteous.

L<u>a</u>kini alla<u>th</u>eena ittaqaw rabbahum lahum jann<u>a</u>tun tajree min ta<u>h</u>tih<u>a</u> alanh<u>a</u>ru kh<u>a</u>lideena feeh<u>a</u> nuzulan min AAindi All<u>a</u>hi wam<u>a</u> AAinda All<u>a</u>hi khayrun lilabr<u>a</u>r<b>i</b>

Those who fear their Lord shall have gardens through which rivers flow, wherein they will abide forever: and a goodly welcome from their Lord. God's recompense is best for the virtuous.

On the other hand, for those who fear their Lord, are Gardens, with rivers flowing beneath; therein are they to dwell (for ever),- a gift from the presence of Allah; and that which is in the presence of Allah is the best (bliss) for the righteous.

Certainly among the people of the Book are some who believe in God and in what has been revealed to you and had been revealed to them; and they bow in humility before God, and do not trade for paltry gain the signs of God. Their reward is verily with their Lord; and swift is the reckoning of God!

And undoubtedly there are some among the People given the Book(s), who accept faith in Allah and what is sent down to you and what was sent down to them – their hearts are submitted humbly before Allah – they do not exchange the verses of Allah for an abject price; they are those whose reward is with their Lord; indeed Allah is Swift At Taking Account.

And some there are of the People of the Book who believe in God, and what has been sent down unto you, and what has been sent down unto them, men humble to God, not selling the signs of God for a small price; those -- their wage is with their Lord; God is swift at the reckoning.

And, behold, among the followers of earlier revelation there are indeed such as [truly] believe in God, and in that which has been bestowed from on high upon you as well as in that which has been bestowed upon them. Standing in awe of God, they do not barter away God's messages for a trifling gain. They shall have their reward with their Sustainer - for, behold, God is swift in reckoning!

And verily of the people of the Book there are some who believe in Allah and in that which hath been sent down unto you and that which hath been sent down unto them, humbling themselves before Allah, and barter not the revelations of Allah for a small price, these they shall have their hire with Allah. Verily Allah swift in reckoning.

And there are, certainly, among the people of the Scripture (Jews and Christians), those who believe in Allah and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allah. They do not sell the Verses of Allah for a little price, for them is a reward with their Lord. Surely, Allah is Swift in account.

Among the People of the Scripture are those who believe in God, and in what was revealed to you, and in what was revealed to them. They are humble before God, and they do not sell God’s revelations for a cheap price. These will have their reward with their Lord. God is swift in reckoning.

And among the People of the Book some believe in Allah and what has been revealed to you, and what has been revealed to them. They humble themselves before Allah, and do not sell Allah's revelations for a small price. For these men their reward is with their Lord. Allah is swift in His reckoning.

And there are, certainly, among the People of the Scripture (Jews and Christians), those who believe in Allah and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allah. They do not sell the verses of Allah for a small price, for them is a reward with their Lord. Surely, Allah is swift in account.

And lo! of the People of the Scripture there are some who believe in Allah and that which is revealed unto you and that which was revealed unto them, humbling themselves before Allah. They purchase not a trifling gain at the price of the revelations of Allah. Verily their reward is with their Lord. Lo! Allah is swift to take account.

Indeed among the People of the Book there are some who have faith in Allah and in what has been sent down to you, and in what has been sent down to them. Humble toward Allah, they do not sell the signs of Allah for a paltry gain. They shall have their reward near their Lord; indeed Allah is swift at reckoning.

There are some among the People of the Book who believe in Allah, and in what has been sent down to you, and what has been sent down to them, humble to Allah and do not buy with the verses of Allah a little price. Those, their wage shall be with their Lord. Allah is Swift at reckoning.

And indeed, among the People of the Scripture are those who believe in Allah and what was revealed to you and what was revealed to them, [being] humbly submissive to Allah. They do not exchange the verses of Allah for a small price. Those will have their reward with their Lord. Indeed, Allah is swift in account.

There are some among the People of the Book who believe in God and what is revealed to you and to them. They are humble before God and do not trade God's revelations for a small price. They will receive their reward from their Lord. God's reckoning is swift.

And most surely of the followers of the Book there are those who believe in Allah and (in) that which has been revealed to you and (in) that which has been revealed to them, being lowly before Allah; they do not take a small price for the communications of Allah; these it is that have their reward with their Lord; surely Allah is quick in reckoning.

Wainna min ahli alkit<u>a</u>bi laman yuminu bi<b>A</b>ll<u>a</u>hi wam<u>a</u> onzila ilaykum wam<u>a</u> onzila ilayhim kh<u>a</u>shiAAeena lill<u>a</u>hi l<u>a</u> yashtaroona bi<u>a</u>y<u>a</u>ti All<u>a</u>hi thamanan qaleelan ol<u>a</u>ika lahum ajruhum AAinda rabbihim inna All<u>a</u>ha sareeAAu al<u>h</u>is<u>a</u>b<b>i</b>

Some of the People of the Book believe in God, and in what has been revealed to you and what was revealed to them. They humble themselves before God and do not sell God's revelations for a trifling price. These shall be rewarded by their Lord: God is swift in reckoning!

And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them, bowing in humility to Allah: They will not sell the Signs of Allah for a miserable gain! For them is a reward with their Lord, and Allah is swift in account.

So you who believe, have endurance in suffering, be patient and persevere, strengthen each other and be firm, and be pious and fear God that you may find success.

O People who Believe! Endure and surpass your enemies in endurance, and guard the frontiers of the Islamic nation; and keep fearing Allah, hoping that you may succeed.

O believers, be patient, and vie you in patience; be steadfast; fear God; haply so you will prosper.

O you who have attained to faith! Be patient in adversity, and vie in patience with one another, and be ever ready [to do what is right], and remain conscious of God, so that you might attain to a happy state!

O Ye who believe! persevere, and excel in perseverance and be ever ready, and fear Allah that haply ye may thrive.

O you who believe! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allah, so that you may be successful.

O you who believe! Be patient, and advocate patience, and be united, and revere God, so that you may thrive.

Believers, be steadfast, and vie in steadfastness, stand firm in your faith, and hold Allah in fear that you may attain true success.

O you who believe! Endure and be more patient, and Rabitu, and have Taqwa of Allah, so that you may be successful.

O ye who believe! Endure, outdo all others in endurance, be ready, and observe your duty to Allah, in order that ye may succeed.

O you who have faith! Be patient, stand firm, and close [your] ranks, and be wary of Allah so that you may be felicitous.

Believers, be patient, and race in patience, be steadfast, fear Allah, in order that you will be victorious.

O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful.

Believers, have patience, help each other with patience, establish good relations with one another, and have fear of God so that you may have everlasting happiness.

O you who believe! be patient and excel in patience and remain steadfast, and be careful of (your duty to) Allah, that you may be successful.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo i<u>s</u>biroo wa<u>sa</u>biroo war<u>a</u>bi<u>t</u>oo wa<b>i</b>ttaqoo All<u>a</u>ha laAAallakum tufli<u>h</u>oon<b>a</b>

Believers, endure, vie with each other in endurance, stand firm in your faith and fear God, so that you may succeed.

O ye who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah; that ye may prosper.

O MEN, FEAR your Lord who created you from a single cell, and from it created its mate, and from the two of them dispersed men and women (male and female) in multitudes. So fear God in whose name you ask of one another (the bond of) relationships. God surely keeps watch over you.

O mankind! Fear your Lord Who created you from a single soul and from it created its spouse and from them both has spread the multitude of men and women; fear Allah in Whose name you claim (your rights from one another) and be mindful of your blood relations; indeed Allah is always seeing you.

Mankind, fear your Lord, who created you of a single soul, and from it created its mate, and from the pair of them scattered abroad many men and women; and fear God by whom you demand one of another, and the wombs; surely God ever watches over you.

O MANKIND! Be conscious of your Sustainer, who has created you out of one living entity, and out of it created its mate, and out of the two spread abroad a multitude of men and women. And remain conscious of God, in whose name you demand [your rights] from one another, and of these ties of kinship. Verily, God is ever watchful over you!

O ye mankind! fear your Lord; Who created you of a single soul and He created the reef the spouse thereof, and of the twain He spread abroad men manifold and women. And fear Allah by Whom ye importune one anot her, and the wombs. Verily Allah is ever over you a Watcher.

O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allah is Ever an All-Watcher over you.

O people! Fear your Lord, who created you from a single soul, and created from it its mate, and propagated from them many men and women. And revere God whom you ask about, and the parents. Surely, God is Watchful over you.

O men! Fear your Lord Who created you from a single being and out of it created its mate; and out of the two spread many men and women. Fear Allah in Whose name you plead for rights, and heed the ties of kinship. Surely, Allah is ever watchful over you.

O mankind! Have Taqwa of your Lord, Who created you from a single person, and from him He created his mate, and from them both He created many men and women, and have Taqwa of Allah through Whom you demand your mutual (rights), and revere the wombs. Surely, Allah is always watching over you.

O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom ye claim (your rights) of one another, and toward the wombs (that bare you). Lo! Allah hath been a watcher over you.

O mankind! Be wary of your Lord who created you from a single soul, and created its mate from it, and from the two of them scattered numerous men and women. Be wary of Allah, in whose Name you adjure one another and [of severing ties with] blood relations. Indeed Allah is watchful over you.

O people, fear your Lord, who created you from a single soul. From it He created its spouse, and from both of them scattered many men and women. Fear Allah, by whom you ask one another, and (fear) the wombs (lest you sever its relationship). Allah is ever watching over you.

O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer.

People, have fear of your Lord who has created you from a single soul. From it He created your spouse and through them He populated the land with many men and women. Have fear of the One by whose Name you swear to settle your differences and have respect for your relatives. God certainly keeps watch over you.

O people! be careful of (your duty to) your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women; and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you.

Y<u>a</u> ayyuh<u>a</u> a<b>l</b>nn<u>a</u>su ittaqoo rabbakumu alla<u>th</u>ee khalaqakum min nafsin w<u>ah</u>idatin wakhalaqa minh<u>a</u> zawjah<u>a</u> wabaththa minhum<u>a</u> rij<u>a</u>lan katheeran wanis<u>a</u>an wa<b>i</b>ttaqoo All<u>a</u>ha alla<u>th</u>ee tas<u>a</u>aloona bihi wa<b>a</b>lar<u>ha</u>ma inna All<u>a</u>ha k<u>a</u>na AAalaykum raqeeb<b>an</b>

O mankind! Fear your Lord, who created you from a single soul. He created its mate from it and from the two of them spread countless men and women [throughout the earth]. Fear God, in whose name you appeal to one another, and be mindful of your obligations in respect of ties of kinship. God is always watching over you.

O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you.

Give to the orphans their possessions, and do not replace things of your own which are bad with things which are good among theirs, and do not intermix their goods with your own and make use of them, for this is a grievous crime.

And give the orphans their wealth and do not exchange the pure for the foul; and do not devour (or use up) their wealth, mixing it with your own; this is indeed a great sin.

Give the orphans their property, and do not exchange the corrupt for the good; and devour not their property with your property; surely that is a great crime.

Hence, render unto the orphans their posses­sions, and do not substitute bad things [of your own] for the good things [that belong to them], and do not consume their possessions together with your own: this, verily, is a great crime.

And give unto the orphans their substance, and substitute not the bad for the good; and devour not their substance by adding it to your substance; verily that is a great crime.

And give unto orphans their property and do not exchange (your) bad things for (their) good ones; and devour not their substance (by adding it) to your substance. Surely, this is a great sin.

And give orphans their properties, and do not substitute the bad for the good. And do not consume their properties by combining them with yours, for that would be a serious sin.

Give orphans their property, and do not exchange the bad for the good, and do not eat up their property by mixing it with your own. This surely is a mighty sin.

And give unto orphans their property and do not exchange (your) bad things for (their) good ones; and devour not their substance (by adding it) to your substance. Surely, this is a great sin.

Give unto orphans their wealth. Exchange not the good for the bad (in your management thereof) nor absorb their wealth into your own wealth. Lo! that would be a great sin.

Give the orphans their property, and do not replace the good with the bad, and do not eat up their property [by mingling it] with your own property, for that is indeed a great sin.

Give the orphans their wealth. Do not exchange the evil for the good, nor consume their wealth with your wealth. Surely, that is a great sin.

And give to the orphans their properties and do not substitute the defective [of your own] for the good [of theirs]. And do not consume their properties into your own. Indeed, that is ever a great sin.

Give to the orphans their property. Do not exchange the pure for the filthy and do not spend the property of orphans along with your own; this would be a great sin.

And give to the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their property (as an addition) to your own property; this is surely a great crime.

Wa<u>a</u>too alyat<u>a</u>m<u>a</u> amw<u>a</u>lahum wal<u>a</u> tatabaddaloo alkhabeetha bi<b>al</b><u>tt</u>ayyibi wal<u>a</u> takuloo amw<u>a</u>lahum il<u>a</u> amw<u>a</u>likum innahu k<u>a</u>na <u>h</u>ooban kabeer<u>a</u><b>n</b>

Give the orphans the possessions that belong to them, do not exchange good things with bad and do not consume their property, adding it to your own. Surely, this is a great crime.

To orphans restore their property (When they reach their age), nor substitute (your) worthless things for (their) good ones; and devour not their substance (by mixing it up) with your own. For this is indeed a great sin.

If you fear you cannot be equitable to orphan girls (in your charge, or misuse their persons), then marry women who are lawful for you, two, three, or four; but if you fear you cannot treat so many with equity, marry only one, or a maid or captive. This is better than being iniquitous.

And if you fear that you will not be just towards orphan girls, marry the women whom you like – two at a time, or three or four; then if you fear that you cannot keep two women equally then marry only one or the bondwomen you own; this is closer to your not doing injustice.

If you fear that you will not act justly towards the orphans, marry such women as seem good to you, two, three, four; but if you fear you will not be equitable, then only one, or what your right hands own; so it is likelier you will not be partial.

And if you have reason to fear that you might not act equitably towards orphans, then marry from among [other] women such as are lawful to you - [even] two, or three, or four: but if you have reason to fear that you might not be able to treat them with equal fairness, then [only] one - or [from among] those whom you rightfully possess. This will make it more likely that you will not deviate from the right course.

And if ye apprehend that ye may not deal justly with the orphan girls, then marry such as please you, of other Women, by twos and threes or fours, but if ye apprehend that ye shall not act justly, then marry one only, or that which your right hand own that Will be more fit, that ye may swerve not. their

And if you fear that you shall not be able to deal justly with the orphan-girls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice.

If you fear you cannot act fairly towards the orphans—then marry the women you like—two, or three, or four. But if you fear you will not be fair, then one, or what you already have. That makes it more likely that you avoid bias.

If you fear that you might not treat the orphans justly, then marry the women that seem good to you: two, or three, or four. If you fear that you will not be able to treat them justly, then marry (only) one, or marry from among those whom your right hands possess. This will make it more likely that you will avoid injustice.

And if you fear that you shall not be able to deal justly with the orphan girls, then marry (other) women of your choice, two or three, or four; but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the servants) that your right hands possess. That is nearer to prevent you from Ta`ulu.

And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice (to so many) then one (only) or (the captives) that your right hands possess. Thus it is more likely that ye will not do injustice.

If you fear that you may not deal justly with the orphans, then marry [other] women that you like, two, three, or four. But if you fear that you may not treat them fairly, then [marry only] one, or [marry from among] your slave-women. That makes it likelier that you will not be unfair.

If you fear that you cannot act justly towards the orphans, then marry such women as seem good to you; two, three, four of them. But if you fear that you cannot do justice, then one only, or, those you possess. It is likelier then that you will not be partial.

And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable that you may not incline [to injustice].

With respect to marrying widows, if you are afraid of not being able to maintain justice with her children, marry another woman of your choice or two or three or four (who have no children). If you cannot maintain equality with more than one wife, marry only one or your slave-girl. This keeps you from acting against justice.

And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course.

Wain khiftum all<u>a</u> tuqsi<u>t</u>oo fee alyat<u>a</u>m<u>a</u> fa<b>i</b>nki<u>h</u>oo m<u>a</u> <u>ta</u>ba lakum mina a<b>l</b>nnis<u>a</u>i mathn<u>a</u> wathul<u>a</u>tha warub<u>a</u>AAa fain khiftum all<u>a</u> taAAdiloo faw<u>ah</u>idatan aw m<u>a</u> malakat aym<u>a</u>nukum <u>tha</u>lika adn<u>a</u> all<u>a</u> taAAooloo

If you fear that you cannot deal fairly with orphan girls, you may marry women of your choice, two or three or four; but if you fear that you might not be able to treat them with equal fairness, then only one -- or [from among] those whom you rightfully possess. That is more likely to keep you from committing an injustice.

If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice.

Give to women their dowers willingly, but if they forego part of it themselves, then use it to your advantage.

And give the women their bridal money willingly; then if they willingly give you a part of it, eat (use) it with joy and fruition.

And give the women their dowries as a gift spontaneous; but if they are pleased to offer you any of it, consume it with wholesome appetite.

And give unto women their marriage portions in the spirit of a gift; but if they, of their own accord, give up unto you aught thereof, then enjoy it with pleasure and good cheer.

And give unto women dowries as a gift, and if of themselves they give up aught thereof unto you, then eat it in pleasure and profit.

And give to the women (whom you marry) their Mahr (obligatory bridal money given by the husband to his wife at the time of marriage) with a good heart, but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm (as Allah has made it lawful).

Give women their dowries graciously. But if they willingly forego some of it, then consume it with enjoyment and pleasure.

Give women their bridal-due in good cheer (considering it a duty); but if they willingly remit any part of it, consume it with good pleasure.

And give to the women (whom you marry) their Saduqat (or dowry) Nihlah (with a good heart), but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm.

And give unto the women (whom ye marry) free gift of their marriage portions; but if they of their own accord remit unto you a part thereof, then ye are welcome to absorb it (in your wealth).

Give women their dowries, handing it over to them; but if they remit anything of it of their own accord, then consume it as [something] lawful and wholesome.

Give women their dowries freely, but if they are pleased to offer you any of it, consume it good and smooth.

And give the women [upon marriage] their [bridal] gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease.

Pay the women their dowry as though it were a gift. However, if they allow you to keep a part of it as a favor to you, you may spend it with pleasure.

And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result.

Wa<u>a</u>too a<b>l</b>nnis<u>a</u>a <u>s</u>aduq<u>a</u>tihinna ni<u>h</u>latan fain <u>t</u>ibna lakum AAan shayin minhu nafsan fakuloohu haneean maree<u>a</u><b>n</b>

And give the women their dowers willingly, but if they, of their own accord, remit any part of it to you, you may make use of it with pleasure and goodwill.

And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer.

Do not entrust (their) property God has given you to maintain (On trust), to those who are immature; but feed them and clothe them from it, and speak to them with kindness.

And do not give the foolish their wealth which is in your custody – those for whom Allah has put you in charge to maintain (look after) – and feed and clothe them from it, and speak kindly to them.

But do not give to fools their property that God has assigned to you to manage; provide for them and clothe them out of it, and speak to them honourable words.

And do not entrust to those who are weak of judgment the possessions which God has placed in your charge for [their] support; but let them have their sustenance therefrom, and clothe them, and speak unto them in a kindly way.

And give not unto the weak-witted the substance which Allah made a stay for you, but feed them there out, Sand clothe them, and say unto them a reputable saying.

And give not unto the foolish your property which Allah has made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice.

Do not give the immature your money which God has assigned to you for support. But provide for them from it, and clothe them, and speak to them with kind words.

Do not entrust your properties - which Allah hasmade a means of support for you - to the weak of understanding, but maintain and clothe them out of it, and say to them a kind word of admonition.

And give not unto the unwise your wealth which Allah has made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice.

Give not unto the foolish (what is in) your (keeping of their) wealth, which Allah hath given you to maintain; but feed and clothe them from it, and speak kindly unto them.

Do not give the feeble-minded your property, which Allah has assigned you to manage: provide for them out of it and clothe them, and speak to them honourable words.

Do not give the (orphaned) fools your wealth with which Allah has entrusted you for (their) support, and provide for them and clothe them from it, and speak to them with kind words.

And do not give the weak-minded your property, which Allah has made a means of sustenance for you, but provide for them with it and clothe them and speak to them words of appropriate kindness.

Do not give to people weak of understanding your property for which God has made you to supervise. Feed and clothe such people and speak to them in a reasonable way.

And do not give away your property which Allah has made for you a (means of) support to the weak of understanding, and maintain them out of (the profits of) it, and clothe them and speak to them words of honest advice.

Wal<u>a</u> tutoo a<b>l</b>ssufah<u>a</u>a amw<u>a</u>lakumu allatee jaAAala All<u>a</u>hu lakum qiy<u>a</u>man wa<b>o</b>rzuqoohum feeh<u>a</u> wa<b>o</b>ksoohum waqooloo lahum qawlan maAAroof<u>a</u><b>n</b>

Do not give those who are of immature mind your property which God has granted you as a means of support: make provision for them out of it, and clothe them, and give them good advice.

To those weak of understanding Make not over your property, which Allah hath made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice.

And test (and try) the orphans until they are of marriageable age. If you find they have acquired sound judgement, then hand over their property to them; but devour not their wealth, nor use it up hastily out of fear that soon they will grow up (and demand it). And (the guardian) who is rich should abstain from spending much (of their wealth); and he who is poor should use only as much as is fair. And when you give back their possessions have this witnessed, (and remember) that God is sufficient to take all account.

And test the orphans till they are fit to get married (reach full age); then if you find them of proper judgement, hand over their wealth to them; and do not devour it by spending excessively and hastily, fearing that they will grow up; and whoever is not in need must abstain; and whoever is needy may use from it in a reasonable measure; and when you hand over their wealth to them, get witnesses over them; and Allah is Sufficient to take account.

Test well the orphans, until they reach the age of marrying; then, if you perceive in them right judgment, deliver to them their property; consume it not wastefully and hastily ere they are grown. If any man is rich, let him be abstinent; if poor, let him consume in reason. And when you deliver to them their property, take witnesses over them; God suffices for a reckoner.

And test the orphans [in your charge] until they reach a marriage­able age; then, if you find them to be mature of mind, hand over to them their possessions; and do not consume them by wasteful spending, and in haste, ere they grow up. And let him who is rich abstain entirely [from his ward's property]; and let him who is poor partake thereof in a fair manner. And when you hand over to them their possessions, let there be witnesses on their behalf - although none can take count as God does.

And examine the orphans until they attain the age of wedlock, then if ye perceive in them and discretion, hand over unto them their substance, and consume it not extravagantly or hastily for fear that they may grow. And whosoever is rich, let him abstain, and whosoever is needy let him take thereof reputably. And when ye hand over their substance unto them, call in witnesses in their presence, and sufficeth Allah as a Reckoner.

And try orphans (as regards their intelligence) until they reach the age of marriage; if then you find sound judgement in them, release their property to them, but consume it not wastefully, and hastily fearing that they should grow up, and whoever amongst guardians is rich, he should take no wages, but if he is poor, let him have for himself what is just and reasonable (according to his work). And when you release their property to them, take witness in their presence; and Allah is All-Sufficient in taking account.

Test the orphans until they reach the age of marriage. If you find them to be mature enough, hand over their properties to them. And do not consume it extravagantly or hastily before they grow up. The rich shall not charge any wage, but the poor may charge fairly. When you hand over their properties to them, have it witnessed for them. God suffices as a Reckoner.

Test the orphans until they reach the age of marriage, and then if you find them mature of mind hand over to them their property, and do not eat it up by either spending extravagantly or in haste, fearing that they would grow up (and claim it). If the guardian of the orphan is rich let him abstain entirely (from his ward's property); and if he is poor, let him partake of it in a fair measure. When you hand over their property to them let there be witnesses on their behalf. Allah is sufficient to take account (of your deeds).

And test orphans until they reach the age of marriage; if then you find sound judgment in them, release their property to them, but consume it not wastefully and hastily, fearing that they should grow up. And whoever among guardians is rich, he should take no wages, but if he is poor, let him have for himself what is just and reasonable (according to his work). And when you release their property to them, take a witness in their presence; and Allah is All-Sufficient in taking account.

Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not by squandering and in haste lest they should grow up Whoso (of the guardians) is rich, let him abstain generously (from taking of the property of orphans); and whoso is poor let him take thereof in reason (for his guardianship). And when ye deliver up their fortune unto orphans, have (the transaction) witnessed in their presence. Allah sufficeth as a Reckoner.

Test the orphans when they reach the age of marriage. Then if you discern in them maturity, deliver to them their property. And do not consume it lavishly and hastily lest they should grow up. As for him who is well-off, let him be abstemious, and as for him who is poor, let him eat in an honourable manner. And when you deliver to them their property, take witnesses over them, and Allah suffices as reckoner.

And test the orphans until they reach (the age of) marriage. If you perceive in them right judgment, hand over to them their wealth, and do not consume it wastefully, nor hastily before they are grown. And whosoever is rich let him abstain, if poor, let him consume with kindness. When you hand over to them their wealth, take witness over them; it is sufficient that Allah is the Reckoner.

And test the orphans [in their abilities] until they reach marriageable age. Then if you perceive in them sound judgement, release their property to them. And do not consume it excessively and quickly, [anticipating] that they will grow up. And whoever, [when acting as guardian], is self-sufficient should refrain [from taking a fee]; and whoever is poor - let him take according to what is acceptable. Then when you release their property to them, bring witnesses upon them. And sufficient is Allah as Accountant.

Before returning orphan's property to them, make sure that they have reached maturity. Do not consume their property wastefully until such a time. The rich (guardian) should not take any of his ward's property. However, a poor (guardian) may use a reasonable portion. When you return their property, make sure you have witness. God is a perfect in taking accounts.

And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner.

Wa<b>i</b>btaloo alyat<u>a</u>m<u>a</u> <u>h</u>att<u>a</u> i<u>tha</u> balaghoo a<b>l</b>nnik<u>ah</u>a fain <u>a</u>nastum minhum rushdan fa<b>i</b>dfaAAoo ilayhim amw<u>a</u>lahum wal<u>a</u> takulooh<u>a</u> isr<u>a</u>fan wabid<u>a</u>ran an yakbaroo waman k<u>a</u>na ghaniyyan falyastaAAfif waman k<u>a</u>na faqeeran falyakul bi<b>a</b>lmaAAroofi fai<u>tha</u> dafaAAtum ilayhim amw<u>a</u>lahum faashhidoo AAalayhim wakaf<u>a</u> bi<b>A</b>ll<u>a</u>hi <u>h</u>aseeb<u>a</u><b>n</b>

Keep a close check on orphans till they attain the age of marriage; then, if you find them to be mature of mind, hand over their property to them. Do not consume it by wasteful spending, before they come of age. If the guardian is affluent, let him abstain altogether, and if he is poor, let him have for himself what is just and reasonable. When you hand over their property to them, call witnesses in their presence; God is sufficient as a Reckoner.

Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is Allah in taking account.

Men have a share in what the parents and relatives leave behind at death; and women have a share in what the parents and relatives leave behind. Be it large or small a legal share is fixed.

For men is a share from what the parents and near relatives leave behind, and for women is a share from what the parents and near relatives leave behind, whether the wealth (inheritance) is small or large; the share is a fixed one.

To the men a share of what parents and kinsmen leave, and to the women a share of what parents and kinsmen leave, whether it be little or much, a share apportioned;

MEN SHALL have a share in what parents and kinsfolk leave behind, and women shall have a share in what parents and kinsfolk leave behind, whether it be little or much - a share ordained [by God].

Unto males shall be a portion of that which their parents and others near of kin may leave; and unto females shall be a portion of that which their parents and other near of kin may leave, whether it be small or large, a portion allotted.

There is a share for men and a share for women from what is left by parents and those nearest related, whether, the property be small or large - a legal share.

Men receive a share of what their parents and relatives leave, and women receive a share of what their parents and relatives leave; be it little or much—a legal share.

Just as there is a share for men in what their parents and kinsfolk leave behind, so there is a share for women in what their parents and kinsfolk leave behind - be it little or much - a share ordained (by Allah).

There is a share for men and a share for women from what is left by parents and those nearest in relation, whether the property be small or large -- a legal share.

Unto the men (of a family) belongeth a share of that which parents and near kindred leave, and unto the women a share of that which parents and near kindred leave, whether it be little or much - a legal share.

Men have a share in the heritage left by parents and near relatives, and women have a share in the heritage left by parents and near relatives, whether it be little or much, a share ordained [by Allah].

Men shall have a share in what their parents and kinsmen leave, and women shall have a share in what their parents and kinsmen leave, whether it is little or abundant, it is an obligated share.

For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much - an obligatory share.

Male and female are entitled to their legal share in the legacy of their parents and relatives, whether it be small or large.

Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave, whether there is little or much of it; a stated portion.

Li<b>l</b>rrij<u>a</u>li na<u>s</u>eebun mimm<u>a</u> taraka alw<u>a</u>lid<u>a</u>ni wa<b>a</b>laqraboona wali<b>l</b>nnis<u>a</u>i na<u>s</u>eebun mimm<u>a</u> taraka alw<u>a</u>lid<u>a</u>ni wa<b>a</b>laqraboona mimm<u>a</u> qalla minhu aw kathura na<u>s</u>eeban mafroo<u>da</u><b>n</b>

Men shall have a share in what parents and relatives leave behind, and women shall have a share in what parents and relatives leave behind, whether it be little or much. This is ordained [by God].

From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large,-a determinate share.