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Tarteel AI 31

And when the relatives and orphans and the needy collect at the time of the division (of property) provide for them too, and talk kindly to them.

And if relatives and orphans and the needy are present at the time of disbursement, give them something from it and speak to them with kindness.

and when the division is attended by kinsmen and orphans and the poor, make provision for them out of it, and speak to them honourable words.

And when [other] near of kin and orphans and needy persons are present at the distribution [of inheritance], give them something thereof for their sustenance, and speak unto them in a kindly way.

And when those of kin are Present at the division and the orphans and the needy, provide for them thereout, and say unto them a reputable saying.

And when the relatives and the orphans and Al-Masakin (the poor) are present at the time of division, give them out of the property, and speak to them words of kindness and justice.

If the distribution is attended by the relatives, and the orphans, and the needy, give them something out of it, and speak to them kindly.

If other near of kin orphans and needy are pre sent at the time of division of inheritance give them some thing of it and speak to them kindly.

And when the relatives, and the orphans, and the poor are present at the time of division, give them from the property, and speak to them words of kindness and justice.

And when kinsfolk and orphans and the needy are present at the division (of the heritage), bestow on them therefrom and speak kindly unto them.

And when the division is attended by relatives, the orphans and the needy, provide for them out of it, and speak to them honourable words.

If relatives, orphans, or the needy are present at the division (of the inheritance), provide for them out of it, and speak to them in kind words.

And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of the estate and speak to them words of appropriate kindness.

If relatives, orphans or destitute people, are present at the distribution of the legacy, give them something and speak kindly to them.

And when there are present at the division the relatives and the orphans and the needy, give them (something) out of it and speak to them kind words.

Wai<u>tha</u> <u>h</u>a<u>d</u>ara alqismata oloo alqurb<u>a</u> wa<b>a</b>lyat<u>a</u>m<u>a</u> wa<b>a</b>lmas<u>a</u>keenu fa<b>o</b>rzuqoohum minhu waqooloo lahum qawlan maAAroof<u>a</u><b>n</b>

If other relatives, orphans or needy people are present at the time of the division, then provide for them out of it, and speak kindly to them.

But if at the time of division other relatives, or orphans or poor, are present, feed them out of the (property), and speak to them words of kindness and justice.

Let people fear the day when they leave small children behind them unprovided, and how concerned they would be for them. So fear God and say the right things to them.

And those people must fear, who if they die leaving behind them young children would be afraid for them; so they must fear Allah and speak with fairness.

And let those fear who, if they left behind them weak seed, would be afraid on their account, and let them fear God, and speak words hitting the mark.

And let them stand in awe [of God], those [legal heirs] - who, if they [themselves] had to leave behind weak offspring, would feel fear on their account - and let them remain conscious of God, and let them speak [to the poor] in a just manner.

And let them beware who, should they leave behind them a weakly progeny, would be afraid on their account; let them, wherefore, fear Allah, and says a proper saying.

And let those (executors and guardians) have the same fear in their minds as they would have for their own, if they had left weak offspring behind. So let them fear Allah and speak right words.

Those who are concerned about the fate of their weak children, in case they leave them behind, should fear God, and speak appropriate words.

And let them fear, those who, if they would themselves leave behind helpless offspring, they would surely have been fearful on their account. Let them, then, fear Allah and make the right statement.

And let those (executors and guardians) have the same fear in their minds as they would have for their own, if they had left weak offspring behind. So, let them have Taqwa of Allah and speak truthfully.

And let those fear (in their behaviour toward orphans) who if they left behind them weak offspring would be afraid for them. So let them mind their duty to Allah, and speak justly.

Let those fear [the result of mistreating orphans] who, were they to leave behind weak offspring, would be concerned on their account. So let them be wary of Allah, and let them speak upright words.

And let them fear, who, if they themselves left behind weak offspring, would be afraid for them, and let them fear Allah and speak exactly.

And let those [executors and guardians] fear [injustice] as if they [themselves] had left weak offspring behind and feared for them. So let them fear Allah and speak words of appropriate justice.

Those who are concerned about the welfare of their own children after their death, should have fear of God (when dealing with the orphans) and guide them properly.

And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them be careful of (their duty to) Allah, and let them speak right words.

Walyakhsha alla<u>th</u>eena law tarakoo min khalfihim <u>th</u>urriyyatan <u>d</u>iAA<u>a</u>fan kh<u>a</u>foo AAalayhim falyattaqoo All<u>a</u>ha walyaqooloo qawlan sadeed<u>a</u><b>n</b>

Those who are concerned about the fate of their own helpless children if they should die and leave them behind should show the same concern for orphans. Let them fear God and uphold justice.

Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind: Let them fear Allah, and speak words of appropriate (comfort).

Those who devour the possessions of the orphans unjustly devour only fire, and will surely burn in Hell.

Indeed those who unjustly devour the wealth of orphans only fill their bellies with fire; and soon they will go into a blazing pit.

Those who devour the property of orphans unjustly, devour Fire in their bellies, and shall assuredly roast in a Blaze.

Behold, those who sinfully devour the posses­sions of orphans but fill their bellies with fire: for [in the life to come] they will have to endure a blazing flame!

Verily those who devour the substance of the orphans wrongously, only devour the fire into their bellies, and anon they shall roast in the Blaze.

Verily, those who unjustly eat up the property of orphans, they eat up only a fire into their bellies, and they will be burnt in the blazing Fire!

Those who consume the wealth of orphans illicitly consume only fire into their bellies; and they will roast in a Blaze.

Behold, those who wrongfully devour the properties of orphans only fill their bellies with fire. Soon they will burn in the Blazing Flame.

Verily, those who unjustly eat up the property of orphans, they eat up only a fire into their bellies, and they will be burnt in the blazing Fire!

Lo! Those who devour the wealth of orphans wrongfully, they do but swallow fire into their bellies, and they will be exposed to burning flame.

Indeed those who consume the property of orphans wrongfully, only ingest fire into their bellies, and soon they will enter the Blaze.

Those who consume the wealth of orphans wrongfully, only consume fire in their bellies, and they shall roast in the Blaze.

Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire. And they will be burned in a Blaze.

Those who wrongfully consume the property of orphans are, in fact, consuming fire in their bellies and they will suffer the blazing fire.

(As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire.

Inna alla<u>th</u>eena yakuloona amw<u>a</u>la alyat<u>a</u>m<u>a</u> <i><u>th</u></i>ulman innam<u>a</u> yakuloona fee bu<u>t</u>oonihim n<u>a</u>ran wasaya<u>s</u>lawna saAAeer<u>a</u><b>n</b>

Those who consume the property of orphans unjustly are actually swallowing fire into their own bellies; soon they will burn in the blazing Flame.

Those who unjustly eat up the property of orphans, eat up a Fire into their own bodies: They will soon be enduring a Blazing Fire!

As for the children, God decrees that the share of the male is equivalent to that of two females. If they consist of women only, and of them more than two, they will get two-thirds of the inheritance; but in case there is one, she will inherit one half. The parents will each inherit a sixth of the estate if it happens the deceased has left a child; but if he has left no children, and his parents are his heirs, then the mother will inherit one-third; but if he has left brothers, the mother will inherit one-sixth after payment of legacies and debts. Of parents and children you do not know who are more useful to you. These are the decrees of God who knows all and is wise.

Allah commands you concerning your children; the son’s share is equal to that of two daughters; and if there are only daughters, for them is two-thirds of the inheritance, even if they are more than two; and if there is only one daughter, for her is half; and to each of the deceased’s parents a sixth of the inheritance, if he has children; and if the deceased has no children but leaves behind parents, then one third for the mother; and if he has several brothers and sisters, a sixth for the mother, after any will he may have made and payment of debt; your fathers and your sons – you do not know which of them will be more useful to you; this is the share fixed by Allah; indeed Allah is All Knowing, Wise.

God charges you, concerning your children: to the male the like of the portion of two females, and if they be women above two, then for them two-thirds of what he leaves, but if she be one then to her a half; and to his parents to each one of the two the sixth of what he leaves, if he has children; but if he has no children, and his heirs are his parents, a third to his mother, or, if he has brothers, to his mother a sixth, after any bequest he may bequeath, or any debt. Your fathers and your sons -- you know not which out of them is nearer in profit to you. So God apportions; surely God is All-knowing, All-wise.

CONCERNING [the inheritance of] your children, God enjoins [this] upon you: The male shall have the equal of two females’ share; but if there are more than two females, they shall have two-thirds of what [their parents] leave behind; and if there is only one daughter, she shall have one-half thereof. And as for the parents [of the deceased], each of them shall have one-sixth of what he leaves behind, in the event of his having [left] a child; but if he has left no child and his parents are his [only] heirs, then his mother shall have one-third; and if he has brothers and sisters, then his mother shall have one-sixth after [the deduction of] any bequest he may have made, or any debt [he may have incurred]. As for your parents and your children - you know not which of them is more deserving of benefit from you: [therefore this] ordinance from God. Verily, God is all-knowing, wise.

Allah enjoineth you in the matter of your children; the male will have as much as the portion of two females, but if they be females more than two, then they will have two-thirds of that which he hath left, and if only one, she will have a half; and as far as his parents, each of the twain shall have a sixth of that which he hath left if he have a child, but if he hath no child and his parents be his heirs, then his mother shall have a third; but if he have brothers, then his mother shall have a sixth: all after paying a bequest he may have bequeathed or a debt. Your fathers and your sons - ye know not which of them is higher unto you in benefit: an ordinance this from Allah, verily Allah is Knowing, Wise.

Allah commands you as regards your children's (inheritance); to the male, a portion equal to that of two females; if (there are) only daughters, two or more, their share is two thirds of the inheritance; if only one, her share is half. For parents, a sixth share of inheritance to each if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers or (sisters), the mother has a sixth. (The distribution in all cases is) after the payment of legacies he may have bequeathed or debts. You know not which of them, whether your parents or your children, are nearest to you in benefit, (these fixed shares) are ordained by Allah. And Allah is Ever All-Knower, All-Wise.

God instructs you regarding your children: The male receives the equivalent of the share of two females. If they are daughters, more than two, they get two-thirds of what he leaves. If there is only one, she gets one-half. As for the parents, each gets one-sixth of what he leaves, if he had children. If he had no children, and his parents inherit from him, his mother gets one-third. If he has siblings, his mother gets one-sixth. After fulfilling any bequest and paying off debts. Your parents and your children—you do not know which are closer to you in welfare. This is God's Law. God is Knowing and Judicious.

Allah thus commands you concerning your children: the share of the male is like that of two females. If (the heirs of the deceased are) more than two daughters, they shall have two-thirds of the inheritance; and if there is only one daughter, then she shall have half the inheritance. If the deceased has any offspring, each of his parents shall have a sixth of the inheritance; and if the deceased has no child and his parents alone inherit him, then one-third shall go to his mother; and if the deceased has brothers and sisters, then one-sixth shall go to his mother. All these shares are to be given after payment of the bequest he might have made or any debts outstanding against him. You do not know which of them, your parents or your children, are more beneficial to you. But these portions have been determined by Allah, for He indeed knows all, is cognizant of all beneficent considerations.

Allah commands you for your children's (inheritance): to the male, a portion equal to that of two - females; if only daughters, two or more, their share is two thirds of the inheritance; if only one, her share is half. For parents, a sixth share of inheritance to each if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers or (sisters), the mother has a sixth. (The distribution in all cases is) after the payment of legacies he may have bequeathed or debts. You know not which of them, whether your parents or your children, are nearest to you in benefit, (these fixed shares) are ordained by Allah. And Allah is Ever All-Knower, All-Wise.

Allah chargeth you concerning (the provision for) your children: to the male the equivalent of the portion of two females, and if there be women more than two, then theirs is two-thirds of the inheritance, and if there be one (only) then the half. And to each of his parents a sixth of the inheritance, if he have a son; and if he have no son and his parents are his heirs, then to his mother appertaineth the third; and if he have brethren, then to his mother appertaineth the sixth, after any legacy he may have bequeathed, or debt (hath been paid). Your parents and your children: Ye know not which of them is nearer unto you in usefulness. It is an injunction from Allah. Lo! Allah is Knower, Wise.

Allah enjoins you concerning your children: for the male shall be the like of the share of two females, and if there be [two or] more than two females, then for them shall be two-thirds of what he leaves; but if she be alone, then for her shall be a half; and for each of his parents a sixth of what he leaves, if he has children; but if he has no children, and his parents are his [sole] heirs, then it shall be a third for his mother; but if he has brothers, then a sixth for his mother, after [paying off] any bequest he may have made or any debt [he may have incurred]. Your parents and your children—you do not know which of them is likelier to be beneficial for you. This is an ordinance from Allah. Indeed Allah is all-knowing, all-wise.

Allah charges you concerning your children, for a male like the share of two females. If they are women, above two, they shall have two thirds of what he left, but if she is one, then to her a half. While for his parents, to each one of the two a sixth of what he left, if he has a child. But if he has no child and his heirs are his parents, his mother shall have a third. If he has siblings, to his mother a sixth after any bequest he had bequeathed, or any debt. Your fathers and your children, you do not know which of them is nearer in benefit to you. This is an obligation from Allah. Surely, Allah is the Knower, the Wise.

Allah instructs you concerning your children: for the male, what is equal to the share of two females. But if there are [only] daughters, two or more, for them is two thirds of one's estate. And if there is only one, for her is half. And for one's parents, to each one of them is a sixth of his estate if he left children. But if he had no children and the parents [alone] inherit from him, then for his mother is one third. And if he had brothers [or sisters], for his mother is a sixth, after any bequest he [may have] made or debt. Your parents or your children - you know not which of them are nearest to you in benefit. [These shares are] an obligation [imposed] by Allah. Indeed, Allah is ever Knowing and Wise.

This is a commandment from your Lord: After the payment of debts or anything bequeathed, let the male inherit twice as much as the female. If there are more than two girls, they will have two-thirds of the legacy. If there is only one girl, she will inherit half of the legacy. Parents of the deceased will each inherit one-sixth of the legacy, if the deceased has a surviving child, however, if no children survive the deceased, and the heirs are the parents, the mother will receive one-third of the legacy. The mother will receive one-sixth of the legacy if the deceased has more than one surviving brother. These are the decreed shares according to the laws of God. Regardless of how you feel about your parents or children, you do not know which of them is more beneficial to you. God is All-knowing and All-wise.

Allah enjoins you concerning your children: The male shall have the equal of the portion of two females; then if they are more than two females, they shall have two-thirds of what the deceased has left, and if there is one, she shall have the half; and as for his parents, each of them shall have the sixth of what he has left if he has a child, but if he has no child and (only) his two parents inherit him, then his mother shall have the third; but if he has brothers, then his mother shall have the sixth after (the payment of) a bequest he may have bequeathed or a debt; your parents and your children, you know not which of them is the nearer to you in usefulness; this is an ordinance from Allah: Surely Allah is Knowing, Wise.

Yoo<u>s</u>eekumu All<u>a</u>hu fee awl<u>a</u>dikum li<b>l</b><u>thth</u>akari mithlu <u>h</u>a<i><u>thth</u></i>i alonthayayni fain kunna nis<u>a</u>an fawqa ithnatayni falahunna thuluth<u>a</u> m<u>a</u> taraka wain k<u>a</u>nat w<u>ah</u>idatan falah<u>a</u> a<b>l</b>nni<u>s</u>fu waliabawayhi likulli w<u>ah</u>idin minhum<u>a</u> a<b>l</b>ssudusu mimm<u>a</u> taraka in k<u>a</u>na lahu waladun fain lam yakun lahu waladun wawarithahu abaw<u>a</u>hu faliommihi a<b>l</b>ththuluthu fain k<u>a</u>na lahu ikhwatun faliommihi a<b>l</b>ssudusu min baAAdi wa<u>s</u>iyyatin yoo<u>s</u>ee bih<u>a</u> aw daynin <u>a</u>b<u>a</u>okum waabn<u>a</u>okum l<u>a</u> tadroona ayyuhum aqrabu lakum nafAAan faree<u>d</u>atan mina All<u>a</u>hi inna All<u>a</u>ha k<u>a</u>na AAaleeman <u>h</u>akeem<u>a</u><b>n</b>

Concerning your children, God enjoins you that a male shall receive a share equivalent to that of two females. But if there are more than two females, then their share is two thirds of the inheritance. If there is only one, she will receive the half. Each of your parents receives a sixth of what you leave if you have children. If you are childless and your heirs are your parents, your mother receives a third. If you have brothers [or sisters] your mother receives a sixth, after [the deduction of] any bequest you make or the repayment of any debts with regard to your father and your sons. You do not know which of them is going to benefit you more: but this fixing of portions is by God and He is all knowing and all wise.

Allah (thus) directs you as regards your Children's (Inheritance): to the male, a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half. For parents, a sixth share of the inheritance to each, if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased Left brothers (or sisters) the mother has a sixth. (The distribution in all cases ('s) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah; and Allah is All-knowing, Al-wise.

Your share in the property the wives leave behind is half if they die without an issue, but in case they have left children, then your share is one-fourth after the payment of legacies and debts; and your wife shall inherit one-fourth of what you leave at death if you die childless, if not, she will get one-eighth of what you leave behind after payment of legacies and debts. If a man or a woman should die without leaving either children or parents behind but have brother and sister, they shall each inherit one-sixth. In case there are more, they will share one-third of the estate after payment of legacies and debts without prejudice to others. This is the decree of God who knows all and is kind.

And from what your wives leave, half is for you if they do not have any child; or if they have a child for you is a fourth of what they leave, after any will they may have made or debt to be paid; and to the women is a fourth of what you leave behind, if you do not have any child; or if you have a child then an eighth of what you leave behind, after any will you may have made, or debt to be paid; and if a deceased does not leave behind a mother, father or children but has a brother or a sister through a common mother, then to each of them a sixth; and if they (brothers and sisters) are more than two, then they shall all share in a third, after any will that may have been made or debt to be paid, in which the deceased has not caused a loss (to the heirs); this is the decree of Allah; and Allah is All Knowing, Most Forbearing.

And for you a half of what your wives leave, if they have no children; but if they have children, then for you of what they leave a fourth, after any bequest they may bequeath, or any debt. And for them a fourth of what you leave, if you have no children; but if you have children, then for them of what you leave an eighth, after any bequest you may bequeath, or any debt. If a man or a woman have no heir direct, but have a brother or a sister, to each of the two a sixth; but if they are more numerous than that, they share equally a third, after any bequest he may bequeath, or any debt not prejudicial; a charge from God. God is All-knowing, All-clement.

And you shall inherit one-half of what your wives leave behind, provided they have left no child; but if they have left a child, then you shall have one-quarter of what they leave behind, after [the deduction of] any bequest they may have made, or any debt [they may have incurred]. And your widows shall have one-quarter of what you leave behind, provided you have left no child; but if you have left a child, then they shall have one-eighth of what you leave behind, after [the deduction of] any bequest you may have made, or any debt [you may have incurred]. And if a man or a woman has no heir in the direct line, but has a brother or a sister, then each of these two shall inherit one-sixth; but if there are more than two, then they shall share in one-third [of the inheritance], after [the deduction of] any bequest that may have been made, or any debt [that may have been incurred], neither of which having been intended to harm [the heirs]. [This is] an injunction from God: and God is all-knowing, forbearing.

And ye will have half of that which your wives may leave, if they have no Child, but if they have a child then ye shall have one- fourth of that which they may leave, after paying a bequest they may have bequeathed or a debt. And they shall have one-fourth of that which ye may leaves if ye have no child; but if ye have a child then they will have one-eighth of that which ye may leave, after paying a bequest ye may have bequeathed or a debt. And if a man or a woman who leaveth the heritage hath no direct heirs but hath a brother or a sister, each of the twain will have a sixth; and if more than one, then they will have equal shares in one third after paying a bequest they may have bequeathed or a debt without prejudice: an ordinance this from Allah; and Allah Is Knowing, Forbearing.

In that which your wives leave, your share is a half if they have no child; but if they leave a child, you get a fourth of that which they leave after payment of legacies that they may have bequeathed or debts. In that which you leave, their (your wives) share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave after payment of legacies that you may have bequeathed or debts. If the man or woman whose inheritance is in question has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of lagacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone). This is a Commandment from Allah; and Allah is Ever All-Knowing, Most-Forbearing.

You get one-half of what your wives leave behind, if they had no children. If they had children, you get one-fourth of what they leave. After fulfilling any bequest and paying off debts. They get one-fourth of what you leave behind, if you have no children. If you have children, they get one-eighth of what you leave. After fulfilling any bequest and paying off debts. If a man or woman leaves neither parents nor children, but has a brother or sister, each of them gets one-sixth. If there are more siblings, they share one-third. After fulfilling any bequest and paying off debts, without any prejudice. This is a will from God. God is Knowing and Clement.

And to you belongs half of whatever has been left behind by your wives if they die childless; but if they have any children then to you belongs a fourth of what they have left behind, after payment of the bequest they might have made or any debts outstanding against them. And to them belongs a fourth of what you leave behind, if you die childless; and if you have any child then to them belongs one-eighth of what you have left behind, after the payment of the bequest you might have made or any debts outstanding against you. And if the man or woman has no heir in the direct line, but has a brother or sister, then each of these shall inherit one-sixth; but if they are more than two, then they shall inherit one-third of the inheritance, after the payment of the bequest that might have been made or any debts outstanding against the deceased, providing that the bequest causes no injury. This is a commandment from Allah; Allah is All-Knowing, All-Forbearing.

In that which your wives leave, your share is half if they have no child; but if they leave a child, you get a fourth of that which they leave after payment of legacies that they may have bequeathed or debts. In that which you leave, their (your wives) share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave after payment of legacies that you may have bequeathed or debts. If the man or woman whose inheritance is in Kalalah has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone). This is a Commandment from Allah; and Allah is Ever All-Knowing, Most Forbearing.

And unto you belongeth a half of that which your wives leave, if they have no child; but if they have a child then unto you the fourth of that which they leave, after any legacy they may have bequeathed, or debt (they may have contracted, hath been paid). And unto them belongeth the fourth of that which ye leave if ye have no child, but if ye have a child then the eighth of that which ye leave, after any legacy ye may have bequeathed, or debt (ye may have contracted, hath been paid). And if a man or a woman have a distant heir (having left neither parent nor child), and he (or she) have a brother or a sister (only on the mother's side) then to each of them twain (the brother and the sister) the sixth, and if they be more than two, then they shall be sharers in the third, after any legacy that may have been bequeathed or debt (contracted) not injuring (the heirs by willing away more than a third of the heritage) hath been paid. A commandment from Allah. Allah is Knower, Indulgent.

For you shall be a half of what your wives leave, if they have no children; but if they have children, then for you shall be a fourth of what they leave, after [paying off] any bequest they may have made or any debt [they may have incurred]. And for them [it shall be] a fourth of what you leave, if you have no children; but if you have children, then for them shall be an eighth of what you leave, after [paying off] any bequest you may have made or any debt [you may have incurred]. If a man or woman is inherited by siblings and has a brother or a sister, then each of them shall receive a sixth; but if they are more than that, then they shall share in one third, after [paying off] any bequest he may have made or any debt [he may have incurred] without prejudice. [This is] an enjoinment from Allah, and Allah is all-knowing, all-forbearing.

For you half of what your wives leave if they have no child. If they have a child, a quarter of what they leave shall be yours after any bequest she had bequeathed, or any debt. And for them (the females) they shall inherit one quarter of what you leave if you have no child. If you have a child, they shall inherit one eighth, after any bequest you had bequeathed, or any debt. If a man or a woman have no direct heirs, but have a brother or a sister, to each of the two a sixth. If they are more than that, they shall equally share the third, after any bequest that he had bequeathed or any debt without harm. This is an obligation from Allah. He is the Knower, the Clement.

And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of what they leave, after any bequest they [may have] made or debt. And for the wives is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave, after any bequest you [may have] made or debt. And if a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a sixth. But if they are more than two, they share a third, after any bequest which was made or debt, as long as there is no detriment [caused]. [This is] an ordinance from Allah, and Allah is Knowing and Forbearing.

If your wives die without any surviving children, you will inherit half of their legacy. If they have children, you will inherit one-fourth of their legacy after the debts and things bequeathed have been excluded from the legacy. After the payment of debts and things bequeathed have been excluded from the legacy, your wives will inherit one-fourth of your legacy if you have no surviving children. If you leave a child, they will inherit one eighth of your legacy. If the deceased, either male or female, has no surviving heirs such as parents or children but has a brother or a sister, the brother or sister will each inherit one-sixth of the legacy. If there are more than just a brother or a sister, they will share one-third of the legacy. This is after the payment of any debts and things bequeathed have been excluded from the legacy, so that no one will be caused to suffer any loss. It is a guide from God, the All-knowing and Forbearing.

And you shall have half of what your wives leave if they have no child, but if they have a child, then you shall have a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt; and they shall have the fourth of what you leave if you have no child, but if you have a child then they shall have the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt; and if a man or a woman leaves property to be inherited by neither parents nor offspring, and he (or she) has a brother or a sister, then each of them two shall have the sixth, but if they are more than that, they shall be sharers in the third after (payment of) any bequest that may have been bequeathed or a debt that does not harm (others); this is an ordinance from Allah: and Allah is Knowing, Forbearing.

Walakum ni<u>s</u>fu m<u>a</u> taraka azw<u>a</u>jukum in lam yakun lahunna waladun fain k<u>a</u>na lahunna waladun falakumu a<b>l</b>rrubuAAu mimm<u>a</u> tarakna min baAAdi wa<u>s</u>iyyatin yoo<u>s</u>eena bih<u>a</u> aw daynin walahunna a<b>l</b>rrubuAAu mimm<u>a</u> taraktum in lam yakun lakum waladun fain k<u>a</u>na lakum waladun falahunna a<b>l</b>ththumunu mimm<u>a</u> taraktum min baAAdi wa<u>s</u>iyyatin too<u>s</u>oona bih<u>a</u> aw daynin wain k<u>a</u>na rajulun yoorathu kal<u>a</u>latan awi imraatun walahu akhun aw okhtun falikulli w<u>ah</u>idin minhum<u>a</u> a<b>l</b>ssudusu fain k<u>a</u>noo akthara min <u>tha</u>lika fahum shurak<u>a</u>o fee a<b>l</b>ththuluthi min baAAdi wa<u>s</u>iyyatin yoo<u>sa</u> bih<u>a</u> aw daynin ghayra mu<u>da</u>rrin wa<u>s</u>iyyatan mina All<u>a</u>hi wa<b>A</b>ll<u>a</u>hu AAaleemun <u>h</u>aleem<b>un</b>

You will inherit half of what your wives leave, provided they have left no children. But if they leave children then you inherit a quarter of what they leave, after payment of any bequests they may have made or any debts they may have incurred. Your wives shall inherit one quarter of what you leave if you are childless. But if you leave children, your wives shall inherit one eighth, after payment of any bequest or debts. If a man or woman has no direct heirs [neither children or parents] but has left a brother or a sister, they shall each inherit one sixth, but if they are more than two, they share one third between them, after payment of any bequests or debts, so that no harm is done to anyone. That is a commandment from God: God is all knowing and forbearing.

In what your wives leave, your share is a half, if they leave no child; but if they leave a child, ye get a fourth; after payment of legacies and debts. In what ye leave, their share is a fourth, if ye leave no child; but if ye leave a child, they get an eighth; after payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies and debts; so that no loss is caused (to any one). Thus is it ordained by Allah; and Allah is All-knowing, Most Forbearing.

These are the limits set by God, and those who follow the commandments of God and the Prophet, will indeed be admitted to gardens with streams of water running by, where they will for ever abide; and this will be success supreme.

These are the limits of Allah; and whoever obeys Allah and His Noble Messenger – Allah will admit him into Gardens beneath which rivers flow – abiding in it forever; and this is the great success.

Those are God's bounds. Whoso obeys God and His Messenger, He will admit him to gardens underneath which rivers flow, therein dwelling forever; that is the mighty triumph.

These are the bounds set by God. And whoever pays heed unto God and His Apostle, him will He bring into gardens through which running waters flow, therein to abide: and this is a triumph supreme.

These are the statutes of Allah, and whosoever obeyeth Allah and His apostle, him He shall cause to enter the Gardens whereunder rivers flow, as abiders therein; and that is an achievement mighty.

These are the limits (set by) Allah (or ordainments as regards laws of inheritance), and whosoever obeys Allah and His Messenger (Muhammad SAW) will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and that will be the great success.

These are the bounds set by God. Whoever obeys God and His Messenger, He will admit him into Gardens beneath which rivers flow, to abide therein forever. That is the great attainment.

These are the bounds set by Allah. Allah will make the man who obeys Allah and His Messenger enter the Gardens beneath which rivers flow. He will abide there for ever. That is the mighty triumph.

These are the limits (set by) Allah, and whosoever obeys Allah and His Messenger, will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and is the great success.

These are the limits (imposed by) Allah. Whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow, where such will dwell for ever. That will be the great success.

These are Allah’s bounds, and whoever obeys Allah and His Apostle, He shall admit him to gardens with streams running in them, to remain in them [forever]. That is the great success.

Such are the Bounds of Allah. He who obeys Allah and His Messenger, He will admit him to Gardens underneath which rivers flow. That is a great wining.

These are the limits [set by] Allah, and whoever obeys Allah and His Messenger will be admitted by Him to gardens [in Paradise] under which rivers flow, abiding eternally therein; and that is the great attainment.

These are the laws of God. Whoever obeys God and His Messenger will be admitted to the gardens wherein streams flow and wherein they will live forever. This is the greatest triumph.

These are Allah's limits, and whoever obeys Allah and His Apostle, He will cause him to enter gardens beneath which rivers flow, to abide in them; and this is the great achievement.

Tilka <u>h</u>udoodu All<u>a</u>hi waman yu<u>t</u>iAAi All<u>a</u>ha warasoolahu yudkhilhu jann<u>a</u>tin tajree min ta<u>h</u>tih<u>a</u> alanh<u>a</u>ru kh<u>a</u>lideena feeh<u>a</u> wa<u>tha</u>lika alfawzu alAAa<i><u>th</u></i>eem<b>u</b>

These are the limits set by God. Anyone who obeys God and His Messenger will be admitted to Gardens through which rivers flow, to live there forever. That will be the supreme achievement.

Those are limits set by Allah: those who obey Allah and His Messenger will be admitted to Gardens with rivers flowing beneath, to abide therein (for ever) and that will be the supreme achievement.

Those who disobey God and the Prophet and exceed the bounds of law, will be taken to Hell and abide there for ever and shall suffer despicable punishment.

And whoever disobeys Allah and His Noble Messenger and crosses all His limits – Allah will put him in the fire (of hell), in which he will remain forever; and for him is a disgraceful punishment.

But whoso disobeys God, and His Messenger, and transgresses His bounds, him He will admit to a Fire, therein dwelling forever, and for him there awaits a humbling chastisement.

And whoever rebels against God and His Apostle and transgresses His bounds, him will He commit unto fire, therein to abide; and shameful suffering awaits him.

And whosoever disobeyeth Allah and His apostle, and transgresseth His statutes, him He shall cause to enter the Fire, as an abider therein; and unto him shall be a torment ignominous.

And whosoever disobeys Allah and His Messenger (Muhammad SAW), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment.

But whoever disobeys God and His Messenger, and oversteps His bounds, He will admit him into a Fire, wherein he abides forever, and he will have a shameful punishment.

And he who disobeys Allah and His Messenger and transgresses the bounds set by Him - him shall Allah cause to enter the Fire. There he will abide. A humiliating chastisement awaits him.

And whosoever disobeys Allah and His Messenger, and transgresses His (set) limits, He will cast him into the Fire, to abide therein; and he shall suffer a disgraceful torment.

And whoso disobeyeth Allah and His messenger and transgresseth His limits, He will make him enter Fire, where he will dwell for ever; his will be a shameful doom.

But whoever disobeys Allah and His Apostle and transgresses the bounds set by Allah, He shall make him enter a Fire, to remain in it [forever], and there will be a humiliating punishment for him.

And he who disobeys Allah and His Messenger and transgresses His Bounds, He will admit him to a Fire and shall live in it for ever. For him, there is a humiliating punishment.

And whoever disobeys Allah and His Messenger and transgresses His limits - He will put him into the Fire to abide eternally therein, and he will have a humiliating punishment.

Whoever disobeys God and His Messenger and breaks His rules will be admitted to the fire wherein they will live forever, suffering a humiliating torment.

And whoever disobeys Allah and His Apostle and goes beyond His limits, He will cause him to enter fire to abide in it, and he shall have an abasing chastisement.

Waman yaAA<u>s</u>i All<u>a</u>ha warasoolahu wayataAAadda <u>h</u>udoodahu yudkhilhu n<u>a</u>ran kh<u>a</u>lidan feeh<u>a</u> walahu AAa<u>tha</u>bun muheen<b>un</b>

But anyone who disobeys God and His Messenger and transgresses His limits shall be cast into a Fire, wherein he will abide forever. And he shall have a humiliating punishment.

But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment.

If any of your women is guilty of unnatural offence, bring four of your witnesses to give evidence; if they testify against them, retain them in the houses until death overtakes them or God provides some other way for them.

And take testimony from four chosen men amongst you, against the women among you who commit adultery; and if they testify, confine those women in the houses until death takes them away or Allah creates a solution for them.

Such of your women as commit indecency, call four of you to witness against them; and if they witness, then detain them in their houses until death takes them or God appoints for them a way.

AND AS FOR those of your women who become guilty of immoral conduct, call upon four from among you who have witnessed their guilt; and if these bear witness thereto, confine the guilty women to their houses until death takes them away or God opens for them a way [through repentance].

As for those of your women who may commit whoredom, call against them four witnesses from among them if they testify, confine you them to their houses till death complete their turn of life, or Allah appoint for them some other way.

And those of your women who commit illegal sexual intercourse, take the evidence of four witnesses from amongst you against them; and if they testify, confine them (i.e. women) to houses until death comes to them or Allah ordains for them some (other) way.

Those of your women who commit lewdness, you must have four witnesses against them, from among you. If they testify, confine them to the homes until death claims them, or God makes a way for them.

As for those of your women who are guilty of immoral conduct, call upon four from amongst you to bear witness against them. And if four men do bear witness, confine those women to their houses until either death takes them away or Allah opens some way for them.

And those of your women who commit illegal sexual intercourse, take the evidence of four witnesses from among you against them; and if they testify, confine them (i.e. women) to houses until death comes to them or Allah ordains for them some (other) way.

As for those of your women who are guilty of lewdness, call to witness four of you against them. And if they testify (to the truth of the allegation) then confine them to the houses until death take them or (until) Allah appoint for them a way (through new legislation).

Should any of your women commit an indecent act, produce against them four witnesses from yourselves, and if they testify, detain them in [their] houses until death finishes them, or Allah decrees a course for them.

If any of your women commit indecency, call in four witnesses from among yourselves against them, if they testify, confine them to their houses till death overtakes them or till Allah makes for them a way.

Those who commit unlawful sexual intercourse of your women - bring against them four [witnesses] from among you. And if they testify, confine the guilty women to houses until death takes them or Allah ordains for them [another] way.

Those of your women who commit fornication, let four (Muslim) witness testify to their act. If there is sufficient testimony, confine them to their homes until they die, or until God provides a way for their freedom.

And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them.

Wa<b>a</b>ll<u>a</u>tee yateena alf<u>ah</u>ishata min nis<u>a</u>ikum fa<b>i</b>stashhidoo AAalayhinna arbaAAatan minkum fain shahidoo faamsikoohunna fee albuyooti <u>h</u>att<u>a</u> yatawaff<u>a</u>hunna almawtu aw yajAAala All<u>a</u>hu lahunna sabeel<u>a</u><b>n</b>

If any of your women commit fornication, call in four male witnesses from among yourselves against them; if they testify to their guilt, confine them to the house until death releases them or until God gives them another way out.

If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way.

If two (men) among you are guilty of such acts then punish both of them. But if they repent and reform, let them be, for God accepts repentance and is merciful.

And punish them both, the man and the woman, whoever are guilty of it (adultery); then if they repent and become pious, leave them; indeed Allah is the Most Acceptor Of Repentance, Most Merciful.

And when two of you commit indecency, punish them both; but if they repent and make amends, then suffer them to be; God turns, and is All-compassionate.

And punish [thus] both of the guilty parties; but if they both repent and mend their ways, leave them alone: for, behold, God is an acceptor of repentance, a dispenser of grace.

And as for those twain of you who commit it, hurt them both; then, if they repent and amend, turn away from them; verily Allah is Relenting, Merciful.

And the two persons (man and woman) among you who commit illegal sexual intercourse, punish them both. And if they repent (promise Allah that they will never repeat, i.e. commit illegal sexual intercourse and other similar sins) and do righteous good deeds, leave them alone. Surely, Allah is Ever the One Who accepts repentance, (and He is) Most Merciful.

If two men among you commit it, punish them both. But if they repent and reform, leave them alone. God is Redeemer, Full of Mercy.

Punish both of those among you who are guilty of this sin, then if they repent and mend their ways, leave them alone. For Allah is always ready to accept repentance. He is All-Compassionate.

And the two persons among you who commit illegal sexual intercourse, punish them both. And if they repent and do righteous good deeds, leave them alone. Surely, Allah is Ever the One Who accepts repentance, (and He is) Most Merciful.

And as for the two of you who are guilty thereof, punish them both. And if they repent and improve, then let them be. Lo! Allah is ever relenting, Merciful.

Should two among you commit it, chastise them both; but if they repent and reform, let them alone. Indeed Allah is all-clement, all-merciful.

If two among you commit it punish them both. If they repent and make amends, leave them alone. Allah is the Relenter, the Merciful.

And the two who commit it among you, dishonor them both. But if they repent and correct themselves, leave them alone. Indeed, Allah is ever Accepting of repentance and Merciful.

If any two people commit fornication, punish them. If they repent and reform, let them go. God is All-forgiving and All-merciful.

And as for the two who are guilty of indecency from among you, give them both a punishment; then if they repent and amend, turn aside from them; surely Allah is Oft-returning (to mercy), the Merciful.

Wa<b>a</b>lla<u>tha</u>ni yatiy<u>a</u>nih<u>a</u> minkum fa<u>ath</u>oohum<u>a</u> fain t<u>a</u>b<u>a</u> waa<u>s</u>la<u>ha</u> faaAAri<u>d</u>oo AAanhum<u>a</u> inna All<u>a</u>ha k<u>a</u>na taww<u>a</u>ban ra<u>h</u>eem<u>a</u><b>n</b>

If two men commit a like abomination, punish them both. If they repent and mend their ways, leave them alone. God is forgiving and merciful.

If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for Allah is Oft-returning, Most Merciful.

God does accept repentance, but only of those who are guilty of an evil out of ignorance yet quickly repent, and God turns to them again, for God is all-knowing and all-wise.

Undoubtedly the repentance which Allah has by His grace made obligatory upon Himself to accept, is only the repentance of those who commit sin in folly and then soon repent – towards them does Allah incline in mercy; and Allah is the All Knowing, the Wise.

God shall turn only towards those who do evil in ignorance, then shortly repent; God will return towards those; God is All-knowing, All-wise.

Verily, God's acceptance of repentance relates only to those who do evil out of ignorance and then repent before their time runs out: and it is they unto whom God will turn again in His mercy - for God is all-knowing, wise;

With Allah is the repentance of those alone who do an evil foolishly and thereafter repent speedily, surely it is they unto whom Allah shall relent. And Allah is Knowing, Wise.

Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they to whom Allah will forgive and Allah is Ever All-Knower, All-Wise.

Repentance is available from God for those who commit evil out of ignorance, and then repent soon after. These—God will relent towards them. God is Knowing and Wise.

(And remember that) Allah's acceptance of repentance is only for those who commit evil out of ignorance and then soon repent. It is towards such persons that Allah turns graciously. Allah is All-Knowing, All-Wise.

Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon [afterwards]; it is they to whom Allah will forgive and Allah is Ever All-Knower, All-Wise.

Forgiveness is only incumbent on Allah toward those who do evil in ignorance (and) then turn quickly (in repentance) to Allah. These are they toward whom Allah relenteth. Allah is ever Knower, Wise.

[Acceptance of] repentance by Allah is only for those who commit evil out of ignorance and then repent promptly. It is such whose repentance Allah will accept, and Allah is all-knowing, all-wise.

(Allah accepts) the repentance from only those who commit evil in ignorance and then quickly turn to Him in repentance. Allah will relent towards them. Allah is Knowing, Wise.

The repentance accepted by Allah is only for those who do wrong in ignorance [or carelessness] and then repent soon after. It is those to whom Allah will turn in forgiveness, and Allah is ever Knowing and Wise.

God will only accept the repentance of those who commit evil in ignorance, if they repent immediately. God is All-knowing and All-wise.

Repentance with Allah is only for those who do evil in ignorance, then turn (to Allah) soon, so these it is to whom Allah turns (mercifully), and Allah is ever Knowing, Wise.

Innam<u>a</u> a<b>l</b>ttawbatu AAal<u>a</u> All<u>a</u>hi lilla<u>th</u>eena yaAAmaloona a<b>l</b>ssooa bijah<u>a</u>latin thumma yatooboona min qareebin faol<u>a</u>ika yatoobu All<u>a</u>hu AAalayhim wak<u>a</u>na All<u>a</u>hu AAaleeman <u>h</u>akeem<u>a</u><b>n</b>

But God undertakes to accept repentance only from those who do evil out of ignorance and those who repent soon after. God turns towards such people with mercy; He is all knowing and all wise.

Allah accept the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and wisdom.

But (He does not accept) the repentance of those who continue indulging in evil until death draws near and they say: "We now repent;" nor of those who die disbelieving. For them We have a grievous retribution in wait.

And that repentance is not of those who constantly commit sins, and when death approaches one of them, he says, “I repent now”, nor of those who die as disbelievers; for them, We have kept prepared a painful punishment.

But God shall not turn towards those who do evil deeds until, when one of them is visited by death, he says, 'Indeed now I repent,' neither to those who die disbelieving; for them We have prepared a painful chastisement.

whereas repentance shall not be accepted from those who do evil deeds until their dying hour and then say, "Behold, I now repent"; nor from those who die as deniers of the truth: it is these for whom We have readied grievous suffering.

And repentance is not for those who go on working evil until when death presenteth itself unto one of them, and he saith: verily now I repent; nor for those who die while they are infidel. These! for them We have gotten ready a torment afflictive.

And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: "Now I repent;" nor of those who die while they are disbelievers. For them We have prepared a painful torment.

But repentance is not available for those who commit evils, until when death approaches one of them, he says, “Now I repent,” nor for those who die as disbelievers. These—We have prepared for them a painful torment.

But of no avail is repentance of those who do evil until death approaches any one of them and then he says: 'Now I repent.' Nor is the repentance of those who die in the state of unbelief of any avail to them. For them We have kept in readiness a painful chastisement.

And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: "Now I repent;" nor of those who die while they are disbelievers. For them, We have prepared a painful torment.

The forgiveness is not for those who do ill-deeds until, when death attendeth upon one of them, he saith: Lo! I repent now; nor yet for those who die while they are disbelievers. For such We have prepared a painful doom.

But [acceptance of] repentance is not for those who go on committing misdeeds: when death approaches any of them, he says, ‘I repent now.’ Nor is it for those who die while they are faithless. For such We have prepared a painful punishment.

(Allah will accept) no repentance from those who do evil deeds until death comes to one of them, he says: 'Now I repent' Nor those who die unbelieving. For those We have prepared a painful punishment.

But repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them, he says, "Indeed, I have repented now," or of those who die while they are disbelievers. For them We have prepared a painful punishment.

There is no forgiveness for those who commit sin and do not repent until the last moment of their lives nor for those who die as unbelievers. For these people We have prepared a painful torment.

And repentance is not for those who go on doing evil deeds, until when death comes to one of them, he says: Surely now I repent; nor (for) those who die while they are unbelievers. These are they for whom We have prepared a painful chastisement.

Walaysati a<b>l</b>ttawbatu lilla<u>th</u>eena yaAAmaloona a<b>l</b>ssayyi<u>a</u>ti <u>h</u>att<u>a</u> i<u>tha</u> <u>h</u>a<u>d</u>ara a<u>h</u>adahumu almawtu q<u>a</u>la innee tubtu al<u>a</u>na wal<u>a</u> alla<u>th</u>eena yamootoona wahum kuff<u>a</u>run ol<u>a</u>ika aAAtadn<u>a</u> lahum AAa<u>tha</u>ban aleem<u>a</u><b>n</b>

Forgiveness is not for those who continue to do evil deeds until, when death comes upon one of them, he says: "Now I repent!" nor from those who die as deniers of the truth. We have prepared a painful punishment for them.

Of no effect is the repentance of those who continue to do evil, until death faces one of them, and he says, "Now have I repented indeed;" nor of those who die rejecting Faith: for them have We prepared a punishment most grievous.

O believers, you are not allowed to take perforce the women (of dead relatives) into your heritage, or tyrannise over them in order to deprive them of what you have given them, unless they are guilty of open adultery. Live with them with tolerance and justice even if you do not care for them. For it may well be you may not like a thing, yet God may have endued it with much goodness.

O People who Believe! It is not lawful for you to forcibly become the women’s heirs; and do not restrain women with the intention of taking away a part of bridal money you gave them, unless they openly commit the shameful; and deal kindly with them; and if you do not like them, so it is possible that you dislike a thing in which Allah has placed abundant good.

O believers, it is not lawful for you to inherit women against their will; neither debar them, that you may go off with part of what you have given them, except when they commit a flagrant indecency Consort with them honourably; or if you are averse to them, it is possible you may be averse to a thing, and God set in it much good.

O YOU who have attained to faith! It is not lawful for you to [try to] become heirs to your wives [by holding onto them] against their will; and neither shall you keep them under constraint with a view to taking away anything of what you may have given them, unless it be that they have become guilty, in an obvious man­ner, of immoral conduct. And consort with your wives in a goodly manner; for if you dislike them, it may well be that you dislike something which God might yet make a source of abundant good.

O Ye who believe! it is not allowed unto you that ye may heir the women forcibly; nor shut them up that ye may take away from them part of that which ye had given them, except when they be guilty of manifest enormity. And live with them reputably if ye detest them, belike ye detest a thing and yet Allah hath placed therein abundant good.

O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the Mahr you have given them, unless they commit open illegal sexual intercourse. And live with them honourably. If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good.

O you who believe! It is not permitted for you to inherit women against their will. And do not coerce them in order to take away some of what you had given them, unless they commit a proven adultery. And live with them in kindness. If you dislike them, it may be that you dislike something in which God has placed much good.

Believers! It is not lawful for you to become heirs to women against their will. It is not lawful that you should put constraint upon them that you may take away anything of what you have given them; (you may not put constraint upon them) unless they are guilty of brazenly immoral conduct. Live with your wives in a good manner. If you dislike them in any manner, it may be that you dislike something in which Allah has placed much good for you.

O you who believe! You are not permitted to inherit women against their will, nor to prevent them from marriage in order to get part of (the dowry) what you have given them, unless they commit open Fahishah. And live with them honorably. If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good.

O ye who believe! It is not lawful for you forcibly to inherit the women (of your deceased kinsmen), nor (that) ye should put constraint upon them that ye may take away a part of that which ye have given them, unless they be guilty of flagrant lewdness. But consort with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Allah hath placed much good.

O you who have faith! It is not lawful for you to inherit women forcibly, and do not press them to take away part of what you have given them, unless they commit a gross indecency. Consort with them in an honourable manner; and should you dislike them, maybe you dislike something while Allah invests it with an abundant good.

Believers, it is unlawful for you to inherit women forcefully, neither bar them, in order that you go off with part of what you have given them, except when they commit a clear indecency. Live with them honorably. If you hate them, it may be that you hate something which Allah has set in it much good.

O you who have believed, it is not lawful for you to inherit women by compulsion. And do not make difficulties for them in order to take [back] part of what you gave them unless they commit a clear immorality. And live with them in kindness. For if you dislike them - perhaps you dislike a thing and Allah makes therein much good.

Believers, it is not lawful for you to inherit women against their will as part of the legacy. Do not create difficulties for your wives in order to force them to give-up part of what you had given to them to set themselves free from the bond of marriage, unless they have clearly committed adultery. Always treat them reasonably. If you dislike them, you could be disliking that which God has filled with abundant good.

O you who believe! it is not lawful for you that you should take women as heritage against (their) will, and do not straiten them in order that you may take part of what you have given them, unless they are guilty of manifest indecency, and treat them kindly; then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> ya<u>h</u>illu lakum an tarithoo a<b>l</b>nnis<u>a</u>a karhan wal<u>a</u> taAA<u>d</u>uloohunna lita<u>th</u>haboo bibaAA<u>d</u>i m<u>a</u> <u>a</u>taytumoohunna ill<u>a</u> an yateena bif<u>ah</u>ishatin mubayyinatin waAA<u>a</u>shiroohunna bi<b>a</b>lmaAAroofi fain karihtumoohunna faAAas<u>a</u> an takrahoo shayan wayajAAala All<u>a</u>hu feehi khayran katheer<u>a</u><b>n</b>

Believers, it is not lawful for you to inherit women against their will, nor should you detain them wrongfully, so that you may take away a part of what you have given them, unless they are guilty of something clearly outrageous. Live with them in accordance with what is fair and kind; if you dislike them, it may be that you dislike something which God might make a source of abundant good.

O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may Take away part of the dower ye have given them,-except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good.

If you want to take another wife in place of the one you are married to, then even if you have given her a talent of gold, do not take back a thing. Would you take it away by slandering and using unjust means?

And if you wish to change one wife for another and you have given her heaps of treasure, do not take back anything from it; will you take it back by slander and open sin?

And if you desire to exchange a wife in place of another, and you have given to one a hundredweight, take of it nothing. What, will you take it by way of calumny and manifest sin?

But if you desire to give up a wife and to take another in her stead, do not take away anything of what you have given the first one, however much it may have been. Would you, perchance, take it away by slandering her and thus committing a manifest sin?

And if ye intend to replace a wife by anot her, and ye have given the one of them a talent, take not back aught therefrom. Would ye take it back by slander and manifest sin.

But if you intend to replace a wife by another and you have given one of them a Cantar (of gold i.e. a great amount) as Mahr, take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin?

If you wish to replace one wife with another, and you have given one of them a fortune, take nothing back from it. Would you take it back fraudulently and sinfully?

And if you decide to dispense with a wife in order to take another, do not take away anything of what you might have given the first one, even if you had given her a heap of gold. Would you take it back by slandering her and committing a manifest wrong?

But if you intend to replace a wife by another and you have given one of them a Qintar, take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin

And if ye wish to exchange one wife for another and ye have given unto one of them a sum of money (however great), take nothing from it. Would ye take it by the way of calumny and open wrong?

If you desire to take a wife in place of another, and you have given one of them a quintal [of gold], do not take anything away from it. Would you take it by way of calumny and flagrant sin?!

If you wish to take a wife in the place of another wife, and you have given to one a Qintar (98, 841. 6 lbs.) so do not take from it anything. What, will you take it by way of calumny and a clear sin!

But if you want to replace one wife with another and you have given one of them a great amount [in gifts], do not take [back] from it anything. Would you take it in injustice and manifest sin?

If you want to divorce a woman so that you can marry another, do not take back the dowry which you had paid even if what you paid was a large amount of gold. To do this is a slanderous act and a manifest sin.

And if you wish to have (one) wife in place of another and you have given one of them a heap of gold, then take not from it anything; would you take it by slandering (her) and (doing her) manifest wrong?

Wain aradtumu istibd<u>a</u>la zawjin mak<u>a</u>na zawjin wa<u>a</u>taytum i<u>h</u>d<u>a</u>hunna qin<u>ta</u>ran fal<u>a</u> takhu<u>th</u>oo minhu shayan atakhu<u>th</u>oonahu buht<u>a</u>nan waithman mubeen<u>a</u><b>n</b>

If you desire to replace one wife with another, do not take any part of her dower back: even if you have given her a treasure. Would you take it by slandering her and with manifest sinfulness?

But if ye decide to take one wife in place of another, even if ye had given the latter a whole treasure for dower, Take not the least bit of it back: Would ye take it by slander and manifest wrong?

How could you do that having slept with one another, and when they had taken a solemn pledge from you?

And how will you take it back whereas you have become unveiled before each other, and they have taken a strong pledge from you?

How shall you take it, when each of you has been privily with the other, and they have taken from you a solemn compact?

And how could you take it away after you have given yourselves to one another, and she has received a most solemn pledge from you?

And how can ye take it back when one of you hath gone in unto the other, and they have obtained from you a rigid bond!

And how could you take it (back) while you have gone in unto each other, and they have taken from you a firm and strong covenant?

And how can you take it back, when you have been intimate with one another, and they have received from you a solid commitment?

How can you take it away after each one has enjoyed the other, and they have taken a firm covenant from you?

And how could you take it (back) while you have gone in unto each other, and they have taken from you a firm and strong covenant

How can ye take it (back) after one of you hath gone in unto the other, and they have taken a strong pledge from you?

How could you take it back, when you have known each other, and they have taken from you a solemn covenant?

How can you take it back when you have reached one another (sexually) and they have taken from you a strong covenant!

And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant?

How can you take it back when you have had intimate relations and made a solemn agreement with each other?

And how can you take it when one of you has already gone in to the other and they have made with you a firm covenant?

Wakayfa takhu<u>th</u>oonahu waqad af<u>da</u> baAA<u>d</u>ukum il<u>a</u> baAA<u>d</u>in waakha<u>th</u>na minkum meeth<u>a</u>qan ghalee<i><u>th</u></i><u>a</u><b>n</b>

How can you take it when you have been intimate with one another, and she has taken a solemn pledge from you?

And how could ye take it when ye have gone in unto each other, and they have Taken from you a solemn covenant?

And do not wed the women your fathers had wed. What happened in the past is now past: It was lewd and abhorrent, and only the way of evil.

And do not marry the women who were wedded to your fathers (and grand fathers), except what has already passed; that is indeed an act of shame and great wrong; and an evil way.

And do not marry women that your fathers married, unless it be a thing of the past; surely that is indecent and hateful; an evil way.

AND DO NOT marry women whom your fathers have previously married - although what is past is past: this, verily, is a shameful deed, and a hateful thing, and an evil way.

And wed not of women those whom your fathers had wedded, except that which hath already passed. Verily it hath been an indecency and an abomination and an evil way:

And marry not women whom your fathers married, except what has already passed; indeed it was shameful and most hateful, and an evil way.

Do not marry women whom your fathers married, except what is already past. That is improper, indecent, and a bad custom.

Do not marry the women whom your fathers married, although what is past is past. This indeed was a shameful deed, a hateful thing, and an evil way.

And marry not women whom your fathers married, except what has already passed; indeed it was shameful and Maqtan, and an evil way.

And marry not those women whom your fathers married, except what hath already happened (of that nature) in the past. Lo! it was ever lewdness and abomination, and an evil way.

Do not marry any of the women whom your fathers had married, excluding what is already past. That is indeed an indecency, an outrage and an evil course.

And do not marry women your fathers married unless it is a thing of the past surely that was an indecency, hated, and a way of evil.

And do not marry those [women] whom your fathers married, except what has already occurred. Indeed, it was an immorality and hateful [to Allah] and was evil as a way.

Do not marry, from now on, the ex-wives of your fathers for that custom was sinful, loathsome, and abominable.

And marry not woman whom your fathers married, except what has already passed; this surely is indecent and hateful, and it is an evil way.

Wal<u>a</u> tanki<u>h</u>oo m<u>a</u> naka<u>h</u>a <u>a</u>b<u>a</u>okum mina a<b>l</b>nnis<u>a</u>i ill<u>a</u> m<u>a</u> qad salafa innahu k<u>a</u>na f<u>ah</u>ishatan wamaqtan was<u>a</u>a sabeel<u>a</u><b>n</b>

Do not marry women whom your fathers married, except for what has already taken place in the past. This is indeed a shameful deed, a loathsome thing and an evil practice.

And marry not women whom your fathers married,- except what is past: It was shameful and odious,- an abominable custom indeed.

Unlawful are your mothers and daughters and your sisters to you, and the sisters of your fathers and your mothers, and the daughters of your brothers and sisters, and foster mothers, foster sisters, and the mothers of your wives, and the daughters of the wives you have slept with who are under your charge; but in case you have not slept with them there is no offence (if you marry their daughters); and the wives of your own begotten sons; and marrying two sisters is unlawful. What happened in the past (is now past): God is forgiving and kind.

Forbidden for you are your mothers, and your daughters, and your sisters, and your father’s sisters, and your mother’s sisters, and your brothers’ daughters and your sisters’ daughters, and your foster-mothers (who breast-fed you), and their daughters (your foster-sisters), and your wives’ mothers (mothers-in-law), and your wives’ daughters who are under your protection – born of the women with whom you have cohabited; and if you have not cohabited with them, then it is no sin for you to marry their daughters; and (forbidden are) the wives of your own sons (and foster-sons and grandsons) and the keeping of two sisters together in marriage, except what has already passed; indeed Allah is Oft Forgiving, Most Merciful.

Forbidden to you are your mothers and daughters, your sisters, your aunts paternal and maternal, your brother's daughters, your sister's daughters, your mothers who have given suck to you, your suckling sisters, your wives' mothers, your stepdaughters who are in your care being born of your wives you have been in to -- but if you have not yet been in to them it is no fault in you - and the spouses of your sons who are of your loins, and that you should take to you two sisters together, unless it be a thing of the past; God is All-forgiving, All-compassionate;

Forbidden to you are your mothers, and your daughters, and your sisters, and your aunts paternal and maternal, and a brother's daughters, and a sister's daughters; and your milk-mothers, and your milk-sisters; and the mothers of your wives; and your step-daughters - who are your foster children - born of your wives with whom you have consummated your marriage; but if you have not consummated your marriage, you will incur no sin [by marrying their daughters]; and [forbidden to you are] the spouses of the sons who have sprung from your loins; and [you are forbidden] to have two sisters [as your wives] at one and the same time - but what is past is past: for, behold, God is indeed much-forgiving, a dispenser of grace.

Forbidden unto you are your mothers and your daughters and your sisters and your father's sisters and your mother's sisters, and your brother's daughters and your sister's daughters. and your foster mothers and your foster sisters, and the mothers of your wives and your step-daughters, that are your wards, born of your wives unto whom ye have gone in, but if ye have not gone in unto them, no sin shall be on you, and the wives of your sons that are from your own loins, and, also that ye should have two sisters together, except that which hath already passed; verily Allah is ever Forgiving, Merciful.

Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your foster mother who gave you suck, your foster milk suckling sisters, your wives' mothers, your step daughters under your guardianship, born of your wives to whom you have gone in - but there is no sin on you if you have not gone in them (to marry their daughters), - the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily, Allah is Oft-Forgiving, Most Merciful.

Forbidden for you are your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts, your brother's daughters, your sister's daughters, your foster-mothers who nursed you, your sisters through nursing, your wives' mothers, and your stepdaughters in your guardianship—born of wives you have gone into—but if you have not gone into them, there is no blame on you. And the wives of your genetic sons, and marrying two sisters simultaneously. Except what is past. God is Oft-Forgiving, Most Merciful.

Forbidden to you are your mothers, your daughters, your sisters, your father's sisters and your mother's sisters, your brother's daughters and your sister's daughters, your milk-mothers, your milk-sisters, the mothers of your wives, and the stepdaughters - who are your foster-children, born of your wives with whom you have consummated the marriage; but if you have not consummated the marriage with them, there will be no blame upon you (if you marry their daughters). It is also forbidden for you to take the wives of the sons who have sprung from your loins and to take two sisters together in marriage, although what is past is past. Surely Allah is All-Forgiving, All-Compassionate.

Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your foster mothers who suckled you, your foster milk suckling sisters, your wives' mothers, your stepdaughters under your guardianship, born of your wives unto whom you have gone in -- but there is no sin on you if you have not gone in unto them (to marry their daughters), -- the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily, Allah is Oft- Forgiving, Most Merciful.

Forbidden unto you are your mothers, and your daughters, and your sisters, and your father's sisters, and your mother's sisters, and your brother's daughters and your sister's daughters, and your foster-mothers, and your foster-sisters, and your mothers-in-law, and your step-daughters who are under your protection (born) of your women unto whom ye have gone in - but if ye have not gone in unto them, then it is no sin for you (to marry their daughters) - and the wives of your sons who (spring) from your own loins. And (it is forbidden unto you) that ye should have two sisters together, except what hath already happened (of that nature) in the past. Lo! Allah is ever Forgiving, Merciful.

Forbidden to you are your mothers, your daughters and your sisters, your paternal aunts and your maternal aunts, your brother’s daughters and your sister’s daughters, your [foster-]mothers who have suckled you and your sisters through fosterage, your wives’ mothers, and your stepdaughters who are under your care [born] of the wives whom you have gone into—but if you have not gone into them there is no sin upon you—and the wives of your sons who are from your own loins, and that you should marry two sisters at one time—excluding what is already past; indeed Allah is all-forgiving, all-merciful—

Forbidden to you are your mothers, your daughters, your sisters, your paternal aunts and maternal aunts, your brother's daughters, your sister's daughters, your mothers who have given suck to you, your suckling sisters, your wives mothers, and your stepdaughters who are in your care from your wives with whom you have lain, but if you have never lain with them it is no fault in you. (Also forbidden to you) are the wives of your sons who are of your loins, and to take to you two sisters together unless it is a thing of the past. Allah is the Forgiver and the Most Merciful.

Prohibited to you [for marriage] are your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your [milk] mothers who nursed you, your sisters through nursing, your wives' mothers, and your step-daughters under your guardianship [born] of your wives unto whom you have gone in. But if you have not gone in unto them, there is no sin upon you. And [also prohibited are] the wives of your sons who are from your [own] loins, and that you take [in marriage] two sisters simultaneously, except for what has already occurred. Indeed, Allah is ever Forgiving and Merciful.

You are forbidden to marry your mothers, daughters, sisters, paternal aunts, maternal aunts, nieces, your foster-mothers, your foster-sisters, your mothers-in-law, your step-daughters whom you have brought up and with whose mothers you have had carnal relations. It would not be a sin to marry her if you did not have carnal relations with her mother. You are forbidden to marry the wives of your own sons and to marry two sisters at the same time without any adverse affect to the such relations of the past. God is All-forgiving and All-merciful.

Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brothers' daughters and sisters' daughters and your mothers that have suckled you and your foster-sisters and mothers of your wives and your step-daughters who are in your guardianship, (born) of your wives to whom you have gone in, but if you have not gone in to them, there is no blame on you (in marrying them), and the wives of your sons who are of your own loins and that you should have two sisters together, except what has already passed; surely Allah is Forgiving, Merciful.

<u>H</u>urrimat AAalaykum ommah<u>a</u>tukum waban<u>a</u>tukum waakhaw<u>a</u>tukum waAAamm<u>a</u>tukum wakh<u>a</u>l<u>a</u>tukum waban<u>a</u>tu alakhi waban<u>a</u>tu alokhti waommah<u>a</u>tukumu all<u>a</u>tee ar<u>d</u>aAAnakum waakhaw<u>a</u>tukum mina a<b>l</b>rra<u>da</u>AAati waommah<u>a</u>tu nis<u>a</u>ikum warab<u>a</u>ibukumu all<u>a</u>tee fee <u>h</u>ujoorikum min nis<u>a</u>ikumu all<u>a</u>tee dakhaltum bihinna fain lam takoonoo dakhaltum bihinna fal<u>a</u> jun<u>ah</u>a AAalaykum wa<u>h</u>al<u>a</u>ilu abn<u>a</u>ikumu alla<u>th</u>eena min a<u>s</u>l<u>a</u>bikum waan tajmaAAoo bayna alokhtayni ill<u>a</u> m<u>a</u> qad salafa inna All<u>a</u>ha k<u>a</u>na ghafooran ra<u>h</u>eem<u>a</u><b>n</b>

You are forbidden to take as wives your mothers, daughters, sisters, paternal and maternal aunts, your brothers' daughters and your sisters' daughters, your foster mothers and foster sisters, your wives' mothers and stepdaughters in your protection and the daughters of your wives with whom you have consummated your marriage; but if you have not consummated your marriage then you will not be blamed [if you marry their daughters.] You are also forbidden to marry the spouses of your sons or two sisters together, except what has already passed. Surely, God is ever-forgiving and merciful.

Prohibited to you (For marriage) are:- Your mothers, daughters, sisters; father's sisters, Mother's sisters; brother's daughters, sister's daughters; foster-mothers (Who gave you suck), foster-sisters; your wives' mothers; your step-daughters under your guardianship, born of your wives to whom ye have gone in,- no prohibition if ye have not gone in;- (Those who have been) wives of your sons proceeding from your loins; and two sisters in wedlock at one and the same time, except for what is past; for Allah is Oft-forgiving, Most Merciful;-

Also forbidden are married women unless they are captives (of war). Such is the decree of God. Lawful for you are women besides these if you seek them with your wealth for wedlock and not for debauchery. Then give those of these women you have enjoyed, the agreed dower. It will not be sinful if you agree to something (else) by mutual consent after having settled the dowry. God is certainly all-knowing and all-wise.

And all married women are forbidden for you except the wives of disbelievers who come into your possession as bondwomen; this is Allah’s decree for you; and other than these, all women are lawful for you so that you seek them in exchange of your wealth in proper wedlock, not adultery; therefore give the women you wish to marry, their appointed bridal money; and after the appointment (of bridal money) there is no sin on you if you come to a mutual agreement; indeed Allah is All Knowing, Wise.

and wedded women, save what your right hands own. So God prescribes for you. Lawful for you, beyond all that, is that you may seek, using your wealth, in wedlock and not in licence. Such wives as you enjoy thereby, give them their wages apportionate; it is no fault in you in your agreeing together, after the due apportionate. God is All-knowing, All-wise.

And [forbidden to you are] all married women other than those whom you rightfully possess [through wedlock]: this is God's ordinance, binding upon you. But lawful to you are all [women] beyond these, for you to seek out, offering them of your possessions, taking them in honest wedlock, and not in fornication. And unto those with whom you desire to enjoy marriage, you shall give the dowers due to them; but you will incur no sin if, after [having agreed upon] this lawful due, you freely agree with one another upon anything [else]: behold, God is indeed all-knowing, wise.

And also forbidden are the wedded among women, save those whom your right hands own Allah's rescript for you. And allowed unto you is whatsoever is beyond that, so that ye may seek them with your substances as properly wedded men, not as fornicators. Then whomsoever of them ye have enjoyed, give them their dowers stipulated. And there will be no blame on you in regard to aught on which ye mutually agree after the stipulation; verily Allah is Knowing, Wise.

Also (forbidden are) women already married, except those (captives and slaves) whom your right hands possess. Thus has Allah ordained for you. All others are lawful, provided you seek (them in marriage) with Mahr (bridal money given by the husband to his wife at the time of marriage) from your property, desiring chastity, not committing illegal sexual intercourse, so with those of whom you have enjoyed sexual relations, give them their Mahr as prescribed; but if after a Mahr is prescribed, you agree mutually (to give more), there is no sin on you. Surely, Allah is Ever All-Knowing, All-Wise.

And all married women, except those you rightfully possess. This is God’s decree, binding upon you. Permitted for you are those that lie outside these limits, provided you seek them in legal marriage, with gifts from your property, seeking wedlock, not prostitution. If you wish to enjoy them, then give them their dowry—a legal obligation. You commit no error by agreeing to any change to the dowry. God is All-Knowing, Most Wise.

And also forbidden to you are all married women (muhsanat) except those women whom your right hands have come to possess (as a result of war). This is Allah's decree and it is binding upon you. But it is lawful for you to seek out all women except these, offering them your wealth and the protection of wedlock rather than using them for the unfettered satisfaction of lust. And in exchange of what you enjoy by marrying them pay their bridal-due as an obligation. But there is no blame on you if you mutually agree to alter the settlement after it has been made. Surely Allah is All-Knowing, All-Wise.

Also (forbidden are) women already married, except those (slaves) whom your right hands possess. Thus has Allah ordained for you. All others are lawful, provided you seek them (with a dowry) from your property, desiring chastity, not fornication. So with those among them whom you have enjoyed, give them their required due, but if you agree mutually (to give more) after the requirement (has been determined), there is no sin on you. Surely, Allah is Ever All-Knowing, All-Wise.

And all married women (are forbidden unto you) save those (captives) whom your right hands possess. It is a decree of Allah for you. Lawful unto you are all beyond those mentioned, so that ye seek them with your wealth in honest wedlock, not debauchery. And those of whom ye seek content (by marrying them), give unto them their portions as a duty. And there is no sin for you in what ye do by mutual agreement after the duty (hath been done). Lo! Allah is ever Knower, Wise.

and married women, excepting your slave-women. This is Allah’s ordinance for you. As to others than these, it is lawful for you to seek [temporary union with them] with your wealth, in wedlock, not in license. For the enjoyment you have had from them thereby, give them their dowries, by way of settlement, and there is no sin upon you in what you may agree upon after the settlement. Indeed Allah is all-knowing, all-wise.

And (forbidden to you) are married women, except those whom your right hand owns. Such Allah has written for you. Lawful to you beyond all that, is that you can seek using your wealth in marriage and not fornication. So whatever you have enjoyed from them give them their obligated wage. And there is no fault in you in what ever you mutually agree after the obligation. Allah is the Knower, the Wise.

And [also prohibited to you are all] married women except those your right hands possess. [This is] the decree of Allah upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse. So for whatever you enjoy [of marriage] from them, give them their due compensation as an obligation. And there is no blame upon you for what you mutually agree to beyond the obligation. Indeed, Allah is ever Knowing and Wise.

You are forbidden to marry married women except your slave-girls. This is the decree of God. Besides these, it is lawful for you to marry other women if you pay their dower, maintain chastity and do not commit indecency. If you marry them for the appointed time you must pay their dowries. There is no harm if you reach an understanding among yourselves about the dowry, God is All-knowing and All-wise.

And all married women except those whom your right hands possess (this is) Allah's ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise.

Wa<b>a</b>lmu<u>hs</u>an<u>a</u>tu mina a<b>l</b>nnis<u>a</u>i ill<u>a</u> m<u>a</u> malakat aym<u>a</u>nukum kit<u>a</u>ba All<u>a</u>hi AAalaykum wao<u>h</u>illa lakum m<u>a</u> war<u>a</u>a <u>tha</u>likum an tabtaghoo biamw<u>a</u>likum mu<u>hs</u>ineena ghayra mus<u>a</u>fi<u>h</u>eena fam<u>a</u> istamtaAAtum bihi minhunna fa<u>a</u>toohunna ojoorahunna faree<u>d</u>atan wal<u>a</u> jun<u>ah</u>a AAalaykum feem<u>a</u> tar<u>ad</u>aytum bihi min baAAdi alfaree<u>d</u>ati inna All<u>a</u>ha k<u>a</u>na AAaleeman <u>h</u>akeem<u>a</u><b>n</b>

Also forbidden are married women, except those who have passed into your hands as prisoners of war. This is a commandment of God to you. All women other than these are lawful to you, provided you seek them with your wealth in honest wedlock, not in fornication. When you consummate your marriage with them, give the dowers due to them. And there is no sin for you in what you do by mutual agreement after the fixing of the dower. God is all knowing and wise.

Also (prohibited are) women already married, except those whom your right hands possess: Thus hath Allah ordained (Prohibitions) against you: Except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your property,- desiring chastity, not lust, seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, agree Mutually (to vary it), there is no blame on you, and Allah is All-knowing, All-wise.

If one of you cannot afford to marry a believing gentlewoman (let him marry) a maid who is a believer. God is aware of your faith: The one of you is of the other; so marry them with the consent of their people, and give them an appropriate dowry. They are women (seeking) wedlock, and not lechery, nor secretly looking for paramours. But if they are married and guilty of adultery, inflict on them half the punishment (enjoined) for gentlewomen. This is for those who are afraid of doing wrong. In case they can wait, it is better for them. God is forgiving and kind.

And whoever among you does not have in marriage free, believing women due to poverty, should marry from the believing bondwomen you own; and Allah knows well your faith; you are from one another; therefore marry them with the permission of their masters, and give them their bridal money according to custom, they becoming (faithful) wives, not committing mischief or secretly making friends; so when they are married and commit the shameful, for them is half the punishment prescribed for free women; this is for one among you who fears falling into adultery; and to practice patience is better for you; and Allah is Oft Forgiving, Most Merciful.

Any one of you who has not the affluence to be able to marry believing freewomen in wedlock, let him take believing handmaids that your right hands own; God knows very well your faith; the one of you is as the other. So marry them, with their people's leave, and give them their wages honourably as women in wedlock, not as in licence or taking lovers. But when they are in wedlock, if they commit indecency, they shall be liable to half the chastisement of freewomen. That provision is for those of you who fear fornication; yet it is better for you to be patient. God is All-forgiving, All-compassionate.

And as for those of you who, owing to cir­cumstances, are not in a position to marry free believing women, [let them marry] believing maidens from among those whom you rightfully possess. And God knows all about your faith; each one of you is an issue of the other. Marry them, then, with their people's leave, and give them their dowers in an equitable manner - they being women who give themselves in honest wedlock, not in fornication, nor as secret love-companions. And when they are married, and thereafter become guilty of immoral conduct, they shall be liable to half the penalty to which free married women are liable. This [permission to marry slave-girls applies] to those of you who fear lest they stumble into evil. But it is for your own good to persevere in patience [and to abstain from such marriages]: and God is much-forgiving, a dispenser of grace.

And whosoever of you has not ampleness of means that he may wed free believing women, let him wed such of the believing bondswomen as the right hands of you people own. And Allah noweth well your belief, ye are one from the other. O Ye may wed them then, with the leave of their owners, and give them their dowers reputably as properly wedded women, not as fornicateresses, nor as those taking to themselves secret paramours. And when they have been wedded, if they commit an indecency, on them the punishment shall be a moiety of that for free wedded women. This is for him among you, who dreameth perdition; and that ye should abstain is better for you, and Allah is Forgiving, Merciful.

And whoever of you have not the means wherewith to wed free, believing women, they may wed believing girls from among those (captives and slaves) whom your right hands possess, and Allah has full knowledge about your Faith, you are one from another. Wed them with the permission of their own folk (guardians, Auliya' or masters) and give them their Mahr according to what is reasonable; they (the above said captive and slave-girls) should be chaste, not adulterous, nor taking boy-friends. And after they have been taken in wedlock, if they commit illegal sexual intercourse, their punishment is half that for free (unmarried) women. This is for him among you who is afraid of being harmed in his religion or in his body; but it is better for you that you practise self-restraint, and Allah is Oft-Forgiving, Most Merciful.

If any of you lack the means to marry free believing women, he may marry one of the believing maids under your control. God is well aware of your faith. You are from one another. Marry them with the permission of their guardians, and give them their recompense fairly—to be protected—neither committing adultery, nor taking secret lovers. When they are married, if they commit adultery, their punishment shall be half that of free women. That is for those among you who fear falling into decadence. But to practice self-restraint is better for you. God is Most Forgiving, Most Merciful.

And those of you who cannot afford to marry free, believing women (muhsanat), then marry such believing women whom your right hands possess. Allah knows all about your faith. All of you belong to one another. Marry them, then, with the leave of their guardians, and give them their bridal-due in a fair manner that they may live in the protection of wedlock rather than be either mere objects of unfettered lust or given to secret love affairs. Then if they become guilty of immoral conduct after they have entered into wedlock, they shall be liable to half the penalty to which free women (muhsanat) are liable. This relaxation is for those of you who fear to fall into sin by remaining unmarried. But if you persevere, it is better for you. Allah is All-Forgiving, All-Compassionate.

And whoever of you have not the means wherewith to wed free believing women, they may wed believing girls from among those whom your right hands possess, and Allah has full knowledge about your faith, you are one from another. Wed them with the permission of their own folk (guardians) and give them their due in a good manner; they should be chaste, not fornicators, nor promiscuous. And after they have been taken in wedlock, if they commit Fahishah, their punishment is half that for free (unmarried) women. This is for him among you who is afraid of being harmed in his religion or in his body; but it is better for you that you practice self-restraint, and Allah is Oft-Forgiving, Most Merciful.

And whoso is not able to afford to marry free, believing women, let them marry from the believing maids whom your right hands possess. Allah knoweth best (concerning) your faith. Ye (proceed) one from another; so wed them by permission of their folk, and give unto them their portions in kindness, they being honest, not debauched nor of loose conduct. And if when they are honourably married they commit lewdness they shall incur the half of the punishment (prescribed) for free women (in that case). This is for him among you who feareth to commit sin. But to have patience would be better for you. Allah is Forgiving, Merciful.

As for those of you who cannot afford to marry faithful free women, then [let them marry] from what you own, from among your faithful slave-women. Your faith is best known [only] to Allah; you are all [on a] similar [footing]. So marry them with their masters’ permission, and give them their dowries in an honourable manner—[such of them] as are chaste women, not licentious ones or those who take paramours. But should they commit an indecent act on marrying, there shall be for them [only] half the punishment for free women. This is for those of you who fear falling into fornication; but it is better that you be continent, and Allah is all-forgiving, all-merciful.

If any one of you do not have the affluence to be able marry free believing women, (let him marry) from among the believing women that your right hand owns. Allah knows best your belief, you are from each other. Marry them with the permission of their people and give them their wages (dowry) honorably being women in marriage and chaste, not taking lovers. If, after marriage they commit adultery, they shall be liable to half the punishment of a married (free) woman. That is for those of you who fear fornication, but it is better for you to be patient. Allah is the Forgiver, the Most Merciful.

And whoever among you cannot [find] the means to marry free, believing women, then [he may marry] from those whom your right hands possess of believing slave girls. And Allah is most knowing about your faith. You [believers] are of one another. So marry them with the permission of their people and give them their due compensation according to what is acceptable. [They should be] chaste, neither [of] those who commit unlawful intercourse randomly nor those who take [secret] lovers. But once they are sheltered in marriage, if they should commit adultery, then for them is half the punishment for free [unmarried] women. This [allowance] is for him among you who fears sin, but to be patient is better for you. And Allah is Forgiving and Merciful.

If any of you do not have the means to marry a chaste believing woman, marry your believing slave-girls. God knows best about your faith. You have the same faith. Marry them with the permission of their masters and if they are chaste and have avoided fornication and amorous activities, give them their just dowries. If after marriage they commit adultery, they should receive half of the punishment of a free woman who has committed the same crime. This is for those who fear falling into evil. It is better for you to have self-control. God is All-forgiving and All-merciful.

And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens; and Allah knows best your faith: you are (sprung) the one from the other; so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women. This is for him among you who fears falling into evil; and that you abstain is better for you, and Allah is Forgiving, Merciful.

Waman lam yasta<u>t</u>iAA minkum <u>t</u>awlan an yanki<u>h</u>a almu<u>hs</u>an<u>a</u>ti almumin<u>a</u>ti famin m<u>a</u> malakat aym<u>a</u>nukum min fatay<u>a</u>tikumu almumin<u>a</u>ti wa<b>A</b>ll<u>a</u>hu aAAlamu bieem<u>a</u>nikum baAA<u>d</u>ukum min baAA<u>d</u>in fa<b>i</b>nki<u>h</u>oohunna bii<u>th</u>ni ahlihinna wa<u>a</u>toohunna ojoorahunna bi<b>a</b>lmaAAroofi mu<u>hs</u>an<u>a</u>tin ghayra mas<u>a</u>fi<u>ha</u>tin wal<u>a</u> muttakhi<u>tha</u>ti akhd<u>a</u>nin fai<u>tha</u> o<u>hs</u>inna fain atayna bif<u>ah</u>ishatin faAAalayhinna ni<u>s</u>fu m<u>a</u> AAal<u>a</u> almu<u>hs</u>an<u>a</u>ti mina alAAa<u>tha</u>bi <u>tha</u>lika liman khashiya alAAanata minkum waan ta<u>s</u>biroo khayrun lakum wa<b>A</b>ll<u>a</u>hu ghafoorun ra<u>h</u>eem<b>un</b>

If any of you cannot afford to marry a free believing woman let him marry one of his believing maids whom he possesses. God best knows your faith. You are one of another. So marry them with their owner's permission, and give them their dower according to what is fair, neither committing fornication nor taking secret paramours. And if, after they are married, they commit adultery they shall have half the punishment prescribed for a free woman. This is for those of you who fear lest he should fall into sin. But that it is better for you to practise self restraint. God is most forgiving and merciful.

If any of you have not the means wherewith to wed free believing women, they may wed believing girls from among those whom your right hands possess: And Allah hath full knowledge about your faith. Ye are one from another: Wed them with the leave of their owners, and give them their dowers, according to what is reasonable: They should be chaste, not lustful, nor taking paramours: when they are taken in wedlock, if they fall into shame, their punishment is half that for free women. This (permission) is for those among you who fear sin; but it is better for you that ye practise self-restraint. And Allah is Oft-forgiving, Most Merciful.

God wishes to make it clear to you and guide you through the example of earlier people, and to forgive you, for God is all-knowing and all-wise.

Allah wills to explain His commands to you and show you the ways of those before you, and to incline towards you with His mercy; and Allah is All Knowing, Wise.

God desires to make clear to you, and to guide you in the institutions of those before you, and to turn towards you; God is All-knowing, All-wise;

God wants to make [all this] clear unto you, and to guide you onto the [righteous] ways of life of those who preceded you, and to turn unto you in His mercy: for God is all-knowing, wise.

Allah intendeth to expound unto you and to guide you into the dispensations of those before you and relent toward you. And Allah is Knowing, Wise.

Allah wishes to make clear (what is lawful and what is unlawful) to you, and to show you the ways of those before you, and accept your repentance, and Allah is All-Knower, All-Wise.

God intends to make things clear to you, and to guide you in the ways of those before you, and to redeem you. God is Most Knowing, Most Wise.

Allah wants to make all this clear to you, and to guide you to the ways which the righteous have followed in the past. He will turn graciously towards you. Allah is All-Knowing, All-Wise.

Allah wishes to make clear (what is lawful and what is unlawful) to you, and to show you the ways of those before you, and accept your repentance, and Allah is All-Knower, All-Wise.

Allah would explain to you and guide you by the examples of those who were before you, and would turn to you in mercy. Allah is Knower, Wise.

Allah desires to explain [the laws] to you, and to guide you to the customs of those who were before you, and to turn toward you clemently, and Allah is all-knowing, all-wise.

Allah wishes to make this clear to you and to guide you along the ways of those who have gone before you, and turns towards you. And Allah is the Knower, the Wise.

Allah wants to make clear to you [the lawful from the unlawful] and guide you to the [good] practices of those before you and to accept your repentance. And Allah is Knowing and Wise.

God wants to guide you, explain to you the customs of those who lived before you, and grant you forgiveness. He is All-knowing and All-wise.

Allah desires to explain to you, and to guide you into the ways of those before you, and to turn to you (mercifully), and Allah is Knowing, Wise.

Yureedu All<u>a</u>hu liyubayyina lakum wayahdiyakum sunana alla<u>th</u>eena min qablikum wayatooba AAalaykum wa<b>A</b>ll<u>a</u>hu AAaleemun <u>h</u>akeem<b>un</b>

God wishes to explain things to you and guide you to the ways of those who have gone before you and to turn to you in mercy. God is all knowing and all wise.

Allah doth wish to make clear to you and to show you the ordinances of those before you; and (He doth wish to) turn to you (In Mercy): And Allah is All-knowing, All-wise.

God likes to turn to you, but those who are lost in the pleasures of the flesh wish to turn you astray, far away.

And Allah wills to incline towards you with His mercy; and those who pursue their own pleasures wish that you be far separated from the Straight Path.

and God desires to turn towards you, but those who follow their lusts desire you to swerve away mightily.

And God wants to turn unto you in His mercy, whereas those who follow [only] their own lusts want you to drift far away from the right path.

And Allah intendeth to relent toward you, and those that follow lusts intend that ye shall incline a mighty inclining.

Allah wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away from the Right Path.

God intends to redeem you, but those who follow their desires want you to turn away utterly.

And Allah indeed wants to turn graciously towards you; but those who follow their lusts would want you to drift far away from the right way.

Allah wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away (from the right path)

And Allah would turn to you in mercy; but those who follow vain desires would have you go tremendously astray.

Allah desires to turn toward you clemently, but those who pursue their [base] appetites desire that you fall into gross waywardness.

Allah wishes to turn towards you, but those who follow their lower desires wish you to greatly swerve away.

Allah wants to accept your repentance, but those who follow [their] passions want you to digress [into] a great deviation.

God wants to be merciful to you but those who follow their evil desires seek to lead you astray.

And Allah desires that He should turn to you (mercifully), and those who follow (their) lusts desire that you should deviate (with) a great deviation.

Wa<b>A</b>ll<u>a</u>hu yureedu an yatooba AAalaykum wayureedu alla<u>th</u>eena yattabiAAoona a<b>l</b>shshahaw<u>a</u>ti an tameeloo maylan AAa<i><u>th</u></i>eem<b>an</b>

He wishes to turn towards you in mercy, but those who follow their own passions want you to drift far away from the right path.

Allah doth wish to Turn to you, but the wish of those who follow their lusts is that ye should turn away (from Him),- far, far away.

God would like to lighten your burden, for man was created weak.

Allah wills to lessen your burden; and man was created weak.

God desires to lighten things for you, for man was created a weakling.

God wants to lighten your burdens: for man has been created weak.

Allah intendeth that he shall lighten unto you, and man hath been created weak.

Allah wishes to lighten (the burden) for you; and man was created weak (cannot be patient to leave sexual intercourse with woman).

God intends to lighten your burden, for the human being was created weak.

Allah wants to lighten your burdens, for man was created weak.

Allah wishes to lighten (the burden) for you; and man was created weak.

Allah would make the burden light for you, for man was created weak.

Allah desires to lighten your burden, for man was created weak.

Allah wishes to lighten for you (the jurisprudence), and humans are created weak.

And Allah wants to lighten for you [your difficulties]; and mankind was created weak.

God wants to relieve you of your burden; all human beings were created weak.

Allah desires that He should make light your burdens, and man is created weak.

Yureedu All<u>a</u>hu an yukhaffifa AAankum wakhuliqa alins<u>a</u>nu <u>d</u>aAAeef<u>a</u><b>n</b>

God wishes to lighten your burdens, for, man has been created weak.

Allah doth wish to lighten your (difficulties): For man was created Weak (in flesh).

O believers, you should not usurp unjustly the wealth of each other, but trade by mutual consent; and do not destroy yourselves. God is merciful to you.

O People who Believe! Do not unjustly devour the property of each other, except through trade by mutual agreement; and do not kill one another; indeed Allah is Most Merciful upon you.

O believers, consume not your goods between you in vanity, except there be trading, by your agreeing together. And kill not one another. Surely God is compassionate to you.

O YOU who have attained to faith! Do not devour one another's possessions wrongfully - not even by way of trade based on mutual agreement - and do not destroy one another: for, behold, God is indeed a dispenser of grace unto you!

O Ye who believe! devour not your substance among yourselves unlawfully, but let it be a trading among you by mutual agreement. And slay not yourselves, verily Allah is unto you ever Merciful.

O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent. And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you.

O you who believe! Do not consume each other’s wealth illicitly, but trade by mutual consent. And do not kill yourselves, for God is Merciful towards you.

Believers! Do not devour one another's possessions wrongfully; rather than that, let there be trading by mutual consent. You shall not kill yourselves. Surely Allah is ever Compassionate to you.

O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent. And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you.

O ye who believe! Squander not your wealth among yourselves in vanity, except it be a trade by mutual consent, and kill not one another. Lo! Allah is ever Merciful unto you.

O you who have faith! Do not eat up your wealth among yourselves unrightfully, but it should be trade by mutual consent. And do not kill yourselves. Indeed Allah is most merciful to you.

Believers, do not consume your wealth among yourselves in falsehood, except there be trading by your mutual agreement. And do not kill yourselves. Allah is the Most Merciful to you.

O you who have believed, do not consume one another's wealth unjustly but only [in lawful] business by mutual consent. And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful.

Believers, do not exchange your property in wrongful ways unless it is in trade by mutual agreement. Do not kill one another. God is All-merciful to you.

O you who believe! do not devour your property among yourselves falsely, except that it be trading by your mutual consent; and do not kill your people; surely Allah is Merciful to you.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> takuloo amw<u>a</u>lakum baynakum bi<b>a</b>lb<u>at</u>ili ill<u>a</u> an takoona tij<u>a</u>ratan AAan tar<u>ad</u>in minkum wal<u>a</u> taqtuloo anfusakum inna All<u>a</u>ha k<u>a</u>na bikum ra<u>h</u>eem<u>a</u><b>n</b>

Believers, do not wrongfully consume each other's wealth, but trade with it by mutual consent. Do not kill one another, for God is most merciful to you.

O ye who believe! Eat not up your property among yourselves in vanities: But let there be amongst you Traffic and trade by mutual good-will: Nor kill (or destroy) yourselves: for verily Allah hath been to you Most Merciful!

If someone does so through oppression or injustice, We shall cast him into Hell: This is how (the Law of) God works inevitably.

And whoever does that through injustice and oppression, We shall soon put him in the fire; and this is easy for Allah.

But whosoever does that in transgression and wrongfully, him We shall certainly roast at a Fire; and that for God is an easy matter.

And as for him who does this with malicious intent and a will to do wrong - him shall We, in time, cause to endure [suffering through] fire: for this is indeed easy for God.

And whosoever doth that in transgression- and wrong, presently We shall roast him in Fire; and with Allah that is ever easy.

And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allah.

Whoever does that, out of hostility and wrongdoing, We will cast him into a Fire. And that would be easy for God.

And whoever does this by way of transgression and injustice him shall We surely cast into the Fire; that indeed is quite easy for Allah.

And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allah.

Whoso doeth that through aggression and injustice, we shall cast him into Fire, and that is ever easy for Allah.

And whoever does that in aggression and injustice, We will soon make him enter the Fire, and that is easy for Allah.

But whosoever does that in transgression and wrongfully We shall roast him in the Fire. That is an easy matter for Allah.

And whoever does that in aggression and injustice - then We will drive him into a Fire. And that, for Allah, is [always] easy.

Whoever commits murder out of animosity and injustice will be burnt in hell fire. This is a very easy thing for God to do.

And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy to Allah.

Waman yafAAal <u>tha</u>lika AAudw<u>a</u>nan wa<i><u>th</u></i>ulman fasawfa nu<u>s</u>leehi n<u>a</u>ran wak<u>a</u>na <u>tha</u>lika AAal<u>a</u> All<u>a</u>hi yaseer<u>a</u><b>n</b>

If anyone does these things through transgression and injustice, We shall cast him into the Fire; and that is easy for God.

If any do that in rancour and injustice,- soon shall We cast them into the Fire: And easy it is for Allah.

If you keep away from the deadly sins that have been forbidden, We shall efface your faults, and lead you to a place of honour.

If you keep avoiding the cardinal sins that are forbidden to you, We will forgive you your other (lesser) sins and admit you into a noble place.

If you avoid the heinous sins that are forbidden you, We will acquit you of your evil deeds, and admit you by the gate of honour.

If you avoid the great sins, which you have been enjoined to shun, We shall efface your [minor] bad deeds, and shall cause you to enter an abode of glory.

If ye shun the grievous sins from which ye are prohibited, We shall expiate from you your misdeeds, and make you enter a noble Entrance.

If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).

If you avoid the worst of what you are forbidden, We will remit your sins, and admit you by a Gate of Honor.

But if you avoid the major sins which you have been forbidden, We shall remit your (trivial) offences, and cause you to enter an honourable abode.

If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).

If ye avoid the great (things) which ye are forbidden, We will remit from you your evil deeds and make you enter at a noble gate.

If you avoid the major sins that you are forbidden, We will absolve you of your misdeeds and admit you to a noble abode.

If you avoid the major sins that are forbidden to you, We shall pardon your evil deeds and admit you by an entrance of honor.

If you avoid the major sins which you are forbidden, We will remove from you your lesser sins and admit you to a noble entrance [into Paradise].

If you avoid violating that which has been prohibited, your (lesser) sins will be forgiven and you will be admitted into an exalted dwelling.

If you shun the great sins which you are forbidden, We will do away with your small sins and cause you to enter an honorable place of entering.

In tajtaniboo kab<u>a</u>ira m<u>a</u> tunhawna AAanhu nukaffir AAankum sayyi<u>a</u>tikum wanudkhilkum mudkhalan kareem<u>a</u><b>n</b>

If you shun the great sins you have been forbidden, We shall cancel out your minor misdeeds and admit you to a place of honour.

If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you, and admit you to a gate of great honour.

Do not covet what God has favoured some with more than He has some others. Men have a share in what they earn, and women have theirs in what they earn. Ask God for His favours. Surely God has knowledge of everything.

And do not long for things by which Allah has given superiority to some of you over others; for men is the share of what they earn; and for women the share from what they earn; and seek from Allah His munificence; indeed Allah knows everything.

Do not covet that whereby God in bounty has preferred one of you above another. To the men a share from what they have earned, and to the women a share from what they have earned. And ask God of His bounty; God knows everything.

Hence, do not covet the bounties which God has bestowed more abundantly on some of you than on others. Men shall have a benefit from what they earn, and women shall have a benefit from what they earn. Ask, therefore, God [to give you] out of His bounty: behold, God has indeed full knowledge of everything.

And long not for that wherewith Allah hath preferred one of you above anot her Unto men shall be the portion of that which they earn, and unto women shall be the portion of that which they earn. And ask Allah for some of His grace, verily Allah is of everything Knower.

And wish not for the things in which Allah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allah of His Bounty. Surely, Allah is Ever All-Knower of everything.

Do not covet what God has given to some of you in preference to others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask God of his bounty. God has knowledge of everything.

Do not covet what Allah has conferred more abundantly on some of you than others. Men shall have a share according to what they have earned, and women shall have a share according to what they have earned. Do ask of Allah His bounty. Allah has full knowledge of everything.

And wish not for the things in which Allah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allah of His bounty. Surely, Allah is Ever All-Knower of everything.

And covet not the thing in which Allah hath made some of you excel others. Unto men a fortune from that which they have earned, and unto women a fortune from that which they have earned. (Envy not one another) but ask Allah of His bounty. Lo! Allah is ever Knower of all things.

Do not covet the advantage, which Allah has given some of you over others. To men belongs a share of what they have earned, and to women a share of what they have earned. And ask Allah for His bounty. Indeed Allah has knowledge of all things.

Do not wish for the bounty which Allah has preferred one of you above another. For men is a share of what they earn, and for women is a share of what they earn. Ask Allah of His Bounty. Allah has knowledge of all things.

And do not wish for that by which Allah has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allah of his bounty. Indeed Allah is ever, of all things, Knowing.

Do not envy the favors which God has granted to some of you. Men and women will both be rewarded according to their deeds, rather pray to God for His favors. God knows all things.

And do not covet that by which Allah has made some of you excel others; men shall have the benefit of what they earn and women shall have the benefit of what they earn; and ask Allah of His grace; surely Allah knows all things.

Wal<u>a</u> tatamannaw m<u>a</u> fa<u>dd</u>ala All<u>a</u>hu bihi baAA<u>d</u>akum AAal<u>a</u> baAA<u>d</u>in li<b>l</b>rrij<u>a</u>li na<u>s</u>eebun mimm<u>a</u> iktasaboo wali<b>l</b>nnis<u>a</u>i na<u>s</u>eebun mimm<u>a</u> iktasabna wa<b>i</b>saloo All<u>a</u>ha min fa<u>d</u>lihi inna All<u>a</u>ha k<u>a</u>na bikulli shayin AAaleem<u>a</u><b>n</b>

Do not covet the bounties which God has bestowed more abundantly on some of you than on others. Men shall be rewarded according to their deeds, and women shall be rewarded according to their deeds. You should rather ask God for His bounty. God has knowledge of all things.

And in no wise covet those things in which Allah Hath bestowed His gifts More freely on some of you than on others: To men is allotted what they earn, and to women what they earn: But ask Allah of His bounty. For Allah hath full knowledge of all things.

For each We have appointed heirs to what parents and relatives leave behind. And to those you have given your pledge in marriage give their share, for God is witness to everything.

And for all, We have appointed heirs – from whatever the parents and near relatives leave behind; and to those with whom you have made an agreement, give them their dues; indeed all things are present before Allah.

To everyone We have appointed heirs of that which parents and kinsmen leave, and those with whom you have sworn compact. So give to them their share; God is witness over everything.

And unto everyone have We appointed heirs to what he may leave behind: parents, and near kinsfolk, and those to whom you have pledged your troth give them, therefore, their share. Behold, God is indeed a witness unto everything.

And unto each We have appointed inheritors of that which the parents or the near of kin leave behind, and unto those with whom ye have made your pledges give their portion. Verily Allah is ever of everything a Witness.

And to everyone, We have appointed heirs of that (property) left by parents and relatives. To those also with whom you have made a pledge (brotherhood), give them their due portion (by Wasiya - wills, etc.). Truly, Allah is Ever a Witness over all things.

To everyone We have assigned beneficiaries in what is left by parents and relatives. Those with whom you have made an agreement, give them their share. God is Witness over all things.

And to everyone We have appointed rightful heirs to what the parents and near of kin might leave behind. As to those with whom you have made a solemn covenant, give them their share. Allah watches over all things.

And to everyone, We have appointed Mawali of that left by parents and relatives. To those also with whom you have made a pledge (brotherhood), give them their due portion (by wills). Truly, Allah is Ever a Witness over all things.

And unto each We have appointed heirs of that which parents and near kindred leave; and as for those with whom your right hands have made a covenant, give them their due. Lo! Allah is ever Witness over all things.

For everyone We have appointed heirs to what the parents and near relatives leave, as well as those with whom you have made a compact; so give them their share [of the heritage]. Indeed Allah is witness to all things.

To everyone we have made heirs of that which parents and kinsmen leave, and those with whom you have sworn an agreement, so give to them their share. Allah is Witness over everything.

And for all, We have made heirs to what is left by parents and relatives. And to those whom your oaths have bound [to you] - give them their share. Indeed Allah is ever, over all things, a Witness.

We have chosen heirs for every legacy that parents and relatives may leave. Let those who have been promised a bequest receive their share of the legacy. God is Omnipresent.

And to every one We have appointed heirs of what parents and near relatives leave; and as to those with whom your rights hands have ratified agreements, give them their portion; surely Allah is a witness over all things.

Walikullin jaAAaln<u>a</u> maw<u>a</u>liya mimm<u>a</u> taraka alw<u>a</u>lid<u>a</u>ni wa<b>a</b>laqraboona wa<b>a</b>lla<u>th</u>eena AAaqadat aym<u>a</u>nukum fa<u>a</u>toohum na<u>s</u>eebahum inna All<u>a</u>ha k<u>a</u>na AAal<u>a</u> kulli shayin shaheed<u>a</u><b>n</b>

We have appointed heirs for everything that parents and close relatives leave behind. As for those with whom you have entered into agreements, let them, too, have their due. God is witness to all things.

To (benefit) every one, We have appointed shares and heirs to property left by parents and relatives. To those, also, to whom your right hand was pledged, give their due portion. For truly Allah is witness to all things.

Men are the support of women as God gives some more means than others, and because they spend of their wealth (to provide for them). So women who are virtuous are obedient to God and guard the hidden as God has guarded it. As for women you feel are averse, talk to them suasively; then leave them alone in bed (without molesting them) and go to bed with them (when they are willing). If they open out to you, do not seek an excuse for blaming them. Surely God is sublime and great.

Men are in charge of women, as Allah has made one of them superior to the other, and because men spend their wealth for the women; so virtuous women are the reverent ones, guarding behind their husbands the way Allah has decreed guarding; and the women from whom you fear disobedience, (at first) advise them and (then) do not cohabit with them, and (lastly) beat them; then if they obey you, do not seek to do injustice to them; indeed Allah is Supreme, Great.

Men are the managers of the affairs of women for that God has preferred in bounty one of them over another, and for that they have expended of their property. Righteous women are therefore obedient, guarding the secret for God's guarding. And those you fear may be rebellious admonish; banish them to their couches, and beat them. If they then obey you, look not for any way against them; God is All-high, All-great.

MEN SHALL take full care of women with the bounties which God has bestowed more abundantly on the former than on the latter, and with what they may spend out of their possessions. And the right­eous women are the truly devout ones, who guard the intimacy which God has [ordained to be] guar­ded. And as for those women whose ill-will you have reason to fear, admonish them [first]; then leave them alone in bed; then beat them; and if thereupon they pay you heed, do not seek to harm them. Behold, God is indeed most high, great!

Men are overseers over women, by reason of that wherewith Allah hath made one of them excel over anot her, and by reason of that which they expend of their substance. Wherefore righteous women are obedient, and are watchers in husbands absence by the aid and protection of Allah. And those wives whose refractoriness ye fear, exhort them, and avoid them in beds, and beat them; but if they obey you, seek not a way against them; verily Allah is ever Lofty, Grand.

Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husband's absence what Allah orders them to guard (e.g. their chastity, their husband's property, etc.). As to those women on whose part you see ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great.

Men are the protectors and maintainers of women, as God has given some of them an advantage over others, and because they spend out of their wealth. The good women are obedient, guarding what God would have them guard. As for those from whom you fear disloyalty, admonish them, and abandon them in their beds, then strike them. But if they obey you, seek no way against them. God is Sublime, Great.

Men are the protec-tors and maintainers of women because Allah has made one of them excel over the other, and because they spend out of their possessions (to support them). Thus righteous women are obedient and guard the rights of men in their absence under Allah's protection. As for women of whom you fear rebellion, admonish them, and remain apart from them in beds, and beat them. Then if they obey you, do not seek ways to harm them. Allah is Exalted, Great.

Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are Qanitat, and guard in the husband's absence what Allah orders them to guard. As to those women on whose part you see ill conduct, admonish them, and abandon them in their beds, and beat them, but if they return to obedience, do not seek a means against them. Surely, Allah is Ever Most High, Most Great.

Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great.

Men are the managers of women, because of the advantage Allah has granted some of them over others, and by virtue of their spending out of their wealth. Righteous women are obedient and watchful in the absence [of their husbands] in guarding what Allah has enjoined [them] to guard. As for those [wives] whose misconduct you fear, [first] advise them, and [if ineffective] keep away from them in the bed, and [as the last resort] beat them. Then if they obey you, do not seek any course [of action] against them. Indeed Allah is all-exalted, all-great.

Men are the maintainers of women for that Allah has preferred in bounty one of them over another, and for that they have spent of their wealth. Righteous women are obedient, guarding in secret that which Allah has guarded. Those from whom you fear rebelliousness, admonish them and desert them in the bed and smack them (without harshness). Then, if they obey you, do not look for any way against them. Allah is High, Great.

Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand.

Men are the protectors of women because of the greater preference that God has given to some of them and because they financially support them. Among virtuous women are those who are steadfast in prayer and dependable in keeping the secrets that God has protected. Admonish women who disobey (God's laws), do not sleep with them and beat them. If they obey (the laws of God), do not try to find fault in them. God is High and Supreme.

Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great.

A<b>l</b>rrij<u>a</u>lu qaww<u>a</u>moona AAal<u>a</u> a<b>l</b>nnis<u>a</u>i bim<u>a</u> fa<u>dd</u>ala All<u>a</u>hu baAA<u>d</u>ahum AAal<u>a</u> baAA<u>d</u>in wabim<u>a</u> anfaqoo min amw<u>a</u>lihim fa<b>al</b><u>ssa</u>li<u>ha</u>tu q<u>a</u>nit<u>a</u>tun <u>ha</u>fi<i><u>th</u></i><u>a</u>tun lilghaybi bim<u>a</u> <u>h</u>afi<i><u>th</u></i>a All<u>a</u>hu wa<b>a</b>ll<u>a</u>tee takh<u>a</u>foona nushoozahunna faAAi<i><u>th</u></i>oohunna wa<b>o</b>hjuroohunna fee alma<u>da</u>jiAAi wa<b>i</b><u>d</u>riboohunna fain a<u>t</u>aAAnakum fal<u>a</u> tabghoo AAalayhinna sabeelan inna All<u>a</u>ha k<u>a</u>na AAaliyyan kabeer<u>a</u><b>n</b>

Men are protectors of women, because God has made some of them excel others and because they spend their wealth on them. So virtuous women are obedient and guard in the husband's absence what God would have them guard. As for those from whom you apprehend infidelity, admonish them, then refuse to share their beds, and finally hit them [lightly]. Then if they obey you, take no further action against them. For God is High, Great.

Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all).

If you fear a breach between them, appoint one arbiter from the people of the man and one from the people of the woman. If they wish to have a settlement then God will reconcile them, for God is all-knowing and cognisant.

And if you fear a dispute between husband and wife, send an arbitrator from the man’s family and an arbitrator from the woman’s family; if these two wish conciliation, Allah will unite them; indeed Allah is All Knowing, Well Aware.

And if you fear a breach between the two, bring forth an arbiter from his people and from her people an arbiter, if they desire to set things right; God will compose their differences; surely God is All-knowing, All-aware.

And if you have reason to fear that a breach might occur between a [married] couple, appoint an arbiter from among his people and an arbiter from among her people; if they both want to set things aright, God may bring about their reconciliation. Be­hold, God is indeed all-knowing, aware.

And if ye fear a divergence between the twain, set up an arbiter from his household and an arbiter from her household; then if the twain desire rectification Allah shall bring harmony between the twain; verily Allah is ever Knowing, Aware.

If you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from her's; if they both wish for peace, Allah will cause their reconciliation. Indeed Allah is Ever All-Knower, Well-Acquainted with all things.

If you fear a breach between the two, appoint an arbiter from his family and an arbiter from her family. If they wish to reconcile, God will bring them together. God is Knowledgeable, Expert.

If you fear a breach between the two, appoint an arbitrator from his people and an arbitrator from her people. If they both want to set things right, Allah will bring about reconciliation between them. Allah knows all, is well aware of everything.

If you fear a breach between the two, appoint (two) arbitrators, one from his family and the other from her's; if they both wish for peace, Allah will cause their reconciliation. Indeed Allah is Ever All-Knower, Well-Acquainted with all things.

And if ye fear a breach between them twain (the man and wife), appoint an arbiter from his folk and an arbiter from her folk. If they desire amendment Allah will make them of one mind. Lo! Allah is ever Knower, Aware.

If you fear a split between the two of them, then appoint an arbiter from his relatives and an arbiter from her relatives. If they desire reconcilement, Allah shall reconcile them. Indeed Allah is all-knowing, all-aware.

If you fear a breach between them send for an arbiter from his people and an arbiter from her people. If both wish reconciliation, Allah will bring success between them. Allah is the Knower, the Aware.

And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Acquainted [with all things].

If there appears to be discord between a wife and her husband and if they desire reconciliation choose arbiters from the families of both sides. God will bring them together; God is All-knowing and All-aware.

And if you fear a breach between the two, then appoint judge from his people and a judge from her people; if they both desire agreement, Allah will effect harmony between them, surely Allah is Knowing, Aware.

Wain khiftum shiq<u>a</u>qa baynihim<u>a</u> fa<b>i</b>bAAathoo <u>h</u>akaman min ahlihi wa<u>h</u>akaman min ahlih<u>a</u> in yureed<u>a</u> i<u>s</u>l<u>ah</u>an yuwaffiqi All<u>a</u>hu baynahum<u>a</u> inna All<u>a</u>ha k<u>a</u>na AAaleeman khabeer<u>a</u><b>n</b>

If you fear any breach between a man and his wife, appoint one arbiter from his family and one arbiter from her family. If they both want to set things right, God will bring about a reconciliation between them: He is all knowing and all aware.

If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: For Allah hath full knowledge, and is acquainted with all things.

Pay homage to God, and make none His compeer, and be good to your parents and relatives, the orphans and the needy and the neighbours who are your relatives, and the neighbours who are strangers, and the friend by your side, the traveller and your servants and subordinates. God does not surely love those who are arrogant and boastful,

And worship Allah and do not ascribe any partner to Him, and be good to parents, and to relatives, and orphans, and the needy, and the related neighbour and the unrelated neighbour, and the close companion and the traveller; and your bondwomen; indeed Allah does not like any boastful, proud person. –

Serve God, and associate naught with Him. Be kind to parents, and the near kinsman, and to orphans, and to the needy, and to the neighbour who is of kin, and to the neighbour who is a stranger, and to the companion at your side, and to the traveller, and to that your right hands own. Surely God loves not the proud and boastful

AND WORSHIP God [alone], and do not ascribe divinity, in any way, to aught beside Him. And do good unto your parents, and near of kin, and unto orphans, and the needy, and the neighbour from among your own people, and the neighbour who is a stranger, and the friend by your side, and the wayfarer, and those whom you rightfully possess. Verily, God does not love any of those who, full of self-conceit, act in a boastful manner;

And worship Allah and associate not aught with Him; and unto parents show kindness, and also unto kindred and orphans and the needy and the near neighbour and the distant neighbour and the companion by your side and the wayfarer and those whom your right hands own Verily Allah loveth not one who is vainglorious, boaster-

Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful;

Worship God, and ascribe no partners to Him, and be good to the parents, and the relatives, and the orphans, and the poor, and the neighbor next door, and the distant neighbor, and the close associate, and the traveler, and your servants. God does not love the arrogant showoff.

Serve Allah and ascribe no partner to Him. Do good to your parents, to near of kin, to orphans, and to the needy, and to the neighbour who is of kin and to the neighbour who is a stranger, and to the companion by your side, and to the wayfarer, and to those whom your right hands possess. Allah does not love the arrogant and the boastful,

Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful.

And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and unto the neighbour who is of kin (unto you) and the neighbour who is not of kin, and the fellow-traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful,

Worship Allah and do not ascribe any partners to Him, and be good to parents, the relatives, the orphans, the needy, the near neighbour and the distant neighbour, the companion at your side, the traveller, and your slaves. Indeed Allah does not like those who are arrogant and boastful.

Worship Allah and do not associate anything with Him. Be kind to parents and near kinsmen, to the orphans and to the needy, to your neighbor who is your kindred, and to the neighbor at your far side, and the companion at your side, and to the destitute traveler, and to that which your right hands owns. Allah does not love he who is proud and struts,

Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful.

Worship God and consider no one equal to Him. Be kind to your parents, relatives, orphans, the destitute, your near and distant neighbors, your companions, wayfarers, and your slaves. God does not love the proud and boastful ones,

And serve Allah and do not associate any thing with Him and be good to the parents and to the near of kin and the orphans and the needy and the neighbor of (your) kin and the alien neighbor, and the companion in a journey and the wayfarer and those whom your right hands possess; surely Allah does not love him who is proud, boastful;

Wa<b>o</b>AAbudoo All<u>a</u>ha wal<u>a</u> tushrikoo bihi shayan wabi<b>a</b>lw<u>a</u>lidayni i<u>h</u>s<u>a</u>nan wabi<u>th</u>ee alqurb<u>a</u> wa<b>a</b>lyat<u>a</u>m<u>a</u> wa<b>a</b>lmas<u>a</u>keeni wa<b>a</b>lj<u>a</u>ri <u>th</u>ee alqurb<u>a</u> wa<b>a</b>lj<u>a</u>ri aljunubi wa<b>al</b><u>ssah</u>ibi bi<b>a</b>ljanbi wa<b>i</b>bni a<b>l</b>ssabeeli wam<u>a</u> malakat aym<u>a</u>nukum inna All<u>a</u>ha l<u>a</u> yu<u>h</u>ibbu man k<u>a</u>na mukht<u>a</u>lan fakhoor<u>a</u><b>n</b>

Worship God: and do not associate partners with Him. Be good to your parents, to relatives, to orphans, to the needy, and the neighbour who is a kinsman, and the neighbour who is not related to you and your companions and the wayfarers and those whom you rightfully possess. God does not like arrogant, boastful people,

Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess: For Allah loveth not the arrogant, the vainglorious;-

Who are miserly and bid others to be so, and hide what God has given them in His largesse. We have prepared for unbelievers a shameful punishment.

Those who are misers and preach miserliness to others, and hide what Allah has bestowed upon them from His munificence; and We have kept ready a disgraceful punishment for the disbelievers.

such as are niggardly, and bid other men to be niggardly, and themselves conceal the bounty that God has given them. We have prepared for the unbelievers a humbling chastisement,

[nor] those who are niggardly, and bid others to be niggardly, and conceal whatever God has bestowed upon them out of His bounty; and so We have readied shameful suffering for all who thus deny the truth.

Those who are niggardly and command mankind to niggardliness and hide that which Allah hath vouchsafed unto them of His grace; and We, have gotten ready for the infidels a torment ignominous;

Those who are miserly and enjoin miserliness on other men and hide what Allah has bestowed upon them of His Bounties. And We have prepared for the disbelievers a disgraceful torment.

Those who are stingy, and exhort people to stinginess, and conceal what God has given them from His bounty. We have prepared for the disbelievers a disgraceful punishment.

who are niggardly and bid others to be niggardly and conceal the bounty which Allah has bestowed upon them. We have kept in readiness a humiliating chastisement for such deniers (of Allah's bounty).

Those who are stingy and encourage people to be stingy and hide what Allah has bestowed upon them of His bounties. And We have prepared for the disbelievers a disgraceful torment.

Who hoard their wealth and enjoin avarice on others, and hide that which Allah hath bestowed upon them of His bounty. For disbelievers We prepare a shameful doom;

—Those who are [themselves] stingy and bid [other] people to be stingy, and conceal whatever Allah has given them out of His bounty; and We have prepared for the faithless a humiliating punishment.

(or) those who are greedy and order other people to be greedy, who themselves conceal the bounty that Allah has given them. And We have prepared a humiliating punishment for the unbelievers.

Who are stingy and enjoin upon [other] people stinginess and conceal what Allah has given them of His bounty - and We have prepared for the disbelievers a humiliating punishment -

the stingy ones who try to make others stingy or those who hide the favors that God has bestowed on them. We have prepared a humiliating torment for the disbelievers,

Those who are niggardly and bid people to be niggardly and hide what Allah has given them out of His grace; and We have prepared for the unbelievers a disgraceful chastisement.

Alla<u>th</u>eena yabkhaloona wayamuroona a<b>l</b>nn<u>a</u>sa bi<b>a</b>lbukhli wayaktumoona m<u>a</u> <u>a</u>t<u>a</u>humu All<u>a</u>hu min fa<u>d</u>lihi waaAAtadn<u>a</u> lilk<u>a</u>fireena AAa<u>tha</u>ban muheen<u>a</u><b>n</b>

who are miserly and enjoin others to be the same and conceal the riches which God has given them of His bounty. We have prepared a humiliating punishment for those who deny the truth.

(Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which Allah hath bestowed on them; for We have prepared, for those who resist Faith, a punishment that steeps them in contempt;-

Those who spend of their wealth to show off and do not believe in God and the Last Day, take Satan as companion, and how evil a companion (have they)!

And those who spend their wealth in order for people to see, and do not accept faith in Allah nor the Last Day; and whoever has Satan (the devil) as a companion – so what an evil companion is he!

and such as expend of their substance to show off to men, and believe not in God and the Last Day. Whosoever has Satan for a comrade, an evil comrade is he.

And [God does not love] those who spend their possessions on others [only] to be seen and praised by men, the while they believe neither in God nor in the Last Day; and he who has Satan for a soul-mate, how evil a soul-mate has he!

And those who expend of their substance for show of men, and believe not in Allah nor in the Last Day; and whosoever hath for him Satan as a companion, a vile companion hath he!

And (also) those who spend of their substance to be seen of men, and believe not in Allah and the Last Day [they are the friends of Shaitan (Satan)], and whoever takes Shaitan (Satan) as an intimate; then what a dreadful intimate he has!

And those who spend their money to be seen by people, and believe neither in God nor in the Last Day. Whoever has Satan as a companion—what an evil companion.

Allah does not love those who spend out of their wealth to make a show of it to people when they believe neither in Allah nor in the Last Day. And he who has taken Satan for a companion has indeed taken for himself a very bad companion.

And (also) those who spend of their wealth to be seen of men, and believe not in Allah and the Last Day, and whoever takes Shaytan as an intimate; then what a dreadful intimate he has!

And (also) those who spend their wealth in order to be seen of men, and believe not in Allah nor the Last Day. Whoso taketh Satan for a comrade, a bad comrade hath he.

And those who spend their wealth to be seen by people, and believe neither in Allah nor in the Last Day. As for him who has Satan for his companion—an evil companion is he!

And those who spend their wealth to showoff to people and neither believe in Allah nor in the Last Day. Whosoever has satan for a companion, he is an evil companion.

And [also] those who spend of their wealth to be seen by the people and believe not in Allah nor in the Last Day. And he to whom Satan is a companion - then evil is he as a companion.

those who spend their property out of a desire to show off and not because of their belief in God and the Day of Judgment, and (lastly) those who choose Satan for a friend; what an evil friend!

And those who spend their property (in alms) to be seen of the people and do not believe in Allah nor in the last day; and as for him whose associate is the Shaitan, an evil associate is he!

Wa<b>a</b>lla<u>th</u>eena yunfiqoona amw<u>a</u>lahum ri<u>a</u>a a<b>l</b>nn<u>a</u>si wal<u>a</u> yuminoona bi<b>A</b>ll<u>a</u>hi wal<u>a</u> bi<b>a</b>lyawmi al<u>a</u>khiri waman yakuni a<b>l</b>shshay<u>ta</u>nu lahu qareenan fas<u>a</u>a qareen<u>a</u><b>n</b>

And [God does not like] those who spend their wealth for the sake of ostentation, who do not believe in God or the Last Day. Whoever has Satan as his companion has an evil companion.

Not those who spend of their substance, to be seen of men, but have no faith in Allah and the Last Day: If any take the Evil One for their intimate, what a dreadful intimate he is!

Would something have befallen them if they had believed in God and the Last Day, and spent of what has been given them by God? God is fully aware of all they do.

And what would they lose, if they had believed in Allah and the Last Day and spent from what Allah has bestowed upon them? And Allah knows them very well.

Why, what would it harm them, if they believed in God and the Last Day, and expended of that God has provided them? God knows them.

And what would they have to fear if they would but believe in God and the Last Day, and spend [in His way] out of what God has granted them as sustenance - since God has indeed full knowledge of them?

And what would befall them were they to believe in Allah and the Last Day and expend out of that wherewith Allah hath provided them? And of them Allah is ever the Knower.

And what loss have they if they had believed in Allah and in the Last Day, and they spend out of what Allah has given them for sustenance? And Allah is Ever All-Knower of them.

What would they have lost, had they believed in God and the Last Day, and gave out of what God has provided for them? God knows them very well.

What harm would have befallen them if they had believed in Allah and the Last Day, and spent on charity what Allah had bestowed upon them as sustenance? For Allah indeed has full knowledge of them.

And what loss have they if they had believed in Allah and in the Last Day, and they spend out of what Allah has given them for sustenamce And Allah is Ever All-Knower of them.

What have they (to fear) if they believe in Allah and the Last Day and spend (aright) of that which Allah hath bestowed upon them, when Allah is ever Aware of them (and all they do)?

What harm would it have done them had they believed in Allah and the Last Day, and spent out of what Allah has provided them? Allah knows them well.

What (harm) could befall them if they believed in Allah and the Last Day and spent of what Allah provided them with? Allah is Knowledgeable of them all.

And what [harm would come] upon them if they believed in Allah and the Last Day and spent out of what Allah provided for them? And Allah is ever, about them, Knowing.

How could it have harmed them if they had believed in God and the Last Day and spent their property for the cause of God? God knows them very well

And what (harm) would it have done them if they had believed in Allah and the last day and spent (benevolently) of what Allah had given them? And Allah knows them.

Wam<u>atha</u> AAalayhim law <u>a</u>manoo bi<b>A</b>ll<u>a</u>hi wa<b>a</b>lyawmi al<u>a</u>khiri waanfaqoo mimm<u>a</u> razaqahumu All<u>a</u>hu wak<u>a</u>na All<u>a</u>hu bihim AAaleem<u>a</u><b>n</b>

What harm could befall them if they believed in God and the Last Day, and spent out of what God bestowed on them? God knows them well.

And what burden Were it on them if they had faith in Allah and in the Last Day, and they spent out of what Allah hath given them for sustenance? For Allah hath full knowledge of them.

God does not wrong any one, not even the equal of an atom; and if men do good He multiplies it by two, and adds a great reward of His own.

Allah does not commit even the least injustice; and if there is a good deed, He doubles it and gives from Himself a great reward.

Surely God shall not wrong so much as the weight of an ant; and if it be a good deed He will double it, and give from Himself a mighty wage.

Verily, God does not wrong [anyone] by as much as an atom's weight; and if there be a good deed, He will multiply it, and will bestow out of His grace a mighty reward.

Verily Allah wrongeth not any one a grain's weight, and if there is a virtue He shall multiply it and give from His presence a mighty hire.

Surely! Allah wrongs not even of the weight of an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Him a great reward.

God does not commit an atom's weight of injustice; and if there is a good deed, He doubles it, and gives from His Presence a sublime compensation.

Indeed Allah wrongs none, not even as much as an atom's weight. Whenever a man does good, He multiplies it two-fold, and bestows out of His grace a mighty reward.

Surely! Allah wrongs not even of the weight of a speck of dust, but if there is any good (done), He doubles it, and gives from Him a great reward.

Lo! Allah wrongeth not even of the weight of an ant; and if there is a good deed, He will double it and will give (the doer) from His presence an immense reward.

Indeed Allah does not wrong [anyone] [even to the extent of] an atom’s weight, and if it be a good deed He doubles it[s reward], and gives from Himself a great reward.

Surely, Allah shall not harm so much as the weight of an atom, and if it is a good deed He will double it, and give from His Own a great wage.

Indeed, Allah does not do injustice, [even] as much as an atom's weight; while if there is a good deed, He multiplies it and gives from Himself a great reward.

God does not do even an atom's weight of injustice. A good deed is multiplied by God and richly rewarded.

Surely Allah does not do injustice to the weight of an atom, and if it is a good deed He multiplies it and gives from Himself a great reward.

Inna All<u>a</u>ha l<u>a</u> ya<i><u>th</u></i>limu mithq<u>a</u>la <u>th</u>arratin wain taku <u>h</u>asanatan yu<u>da</u>AAifh<u>a</u> wayuti min ladunhu ajran AAa<i><u>th</u></i>eem<u>a</u><b>n</b>

God does not wrong anyone by as much as a grain's weight. If there be a good deed, He will repay twofold, and will bestow out of His own bounty an immense reward.

Allah is never unjust in the least degree: If there is any good (done), He doubleth it, and giveth from His own presence a great reward.

How shall it be when We call witnesses from each and every people and call you as witness over them?

So how will it be when We bring a witness from each nation (religion), and We bring you (O dear Prophet Mohammed – peace and blessings be upon him) as a witness and a watcher over them? (The Holy Prophet is a witness from Allah.)

How then shall it be, when We bring forward from every nation a witness, and bring thee to witness against those?

How, then, [will the sinners fare on Judgment Day,] when We shall bring forward witnesses from within every community, and bring thee [O Prophet] as witness against them?

How will it be then, when We shall bring, out of each community, a witness, and We shall bring thee against these as a witness?

How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad SAW) as a witness against these people?

Then how will it be, when We bring a witness from every community, and We bring you as a witness against these?

Consider, then, when We shall bring forward witnesses from every community, and will bring you (O Muhammad!) as a witness against them all.

How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people

But how (will it be with them) when We bring of every people a witness, and We bring thee (O Muhammad) a witness against these?

So how shall it be, when We bring a witness from every nation and We bring you as a witness to them?

How then shall it be when We bring forward from every nation a witness, and bring you (Prophet Muhammad) to witness against those!

So how [will it be] when We bring from every nation a witness and we bring you, [O Muhammad] against these [people] as a witness?

How will it be when We call for a witness from every nation and have you, (Muhammad), testify against them all?

How will it be, then, when We bring from every people a witness and bring you as a witness against these?

Fakayfa i<u>tha</u> jin<u>a</u> min kulli ommatin bishaheedin wajin<u>a</u> bika AAal<u>a</u> h<u>a</u>ol<u>a</u>i shaheed<u>a</u><b>n</b>

What will they do when We bring a witness from each community and bring you as a witness against these people?

How then if We brought from each people a witness, and We brought thee as a witness against these people!

On that day those who disbelieved and disobeyed the Prophet, shall wish they were levelled with the dust, and shall not be able to conceal a thing from God.

On that day, those who disbelieved and disobeyed the Noble Messenger will wish that they be buried and the ground levelled above them; and they will not be able to hide anything from Allah.

Upon that day the unbelievers, those who have disobeyed the Messenger, will wish that the earth might be levelled with them; and they will not conceal from God one tiding.

Those who were bent on denying the truth and paid no heed to the Apostle will on that Day wish that the earth would swallow them: but they shall not [be able to] conceal from God anything that has happened.

That Day those who had disbelieved and disobeyed the apostle would fain that the earth would be levelled over them, and from Allah they will not be able to hide any discourse.

On that day those who disbelieved and disobeyed the Messenger (Muhammad SAW) will wish that they were buried in the earth, but they will never be able to hide a single fact from Allah.

On that Day, those who disbelieved and disobeyed the Messenger will wish that the earth were leveled over them. They will conceal nothing from God.

Those who disbelieved and disobeyed the Messenger will wish on that Day that the earth were levelled with them. They will not be able to conceal anything from Allah.

On that day those who disbelieved and disobeyed the Messenger will wish that they were buried in the earth, but they will never be able to hide a single fact from Allah.

On that day those who disbelieved and disobeyed the messenger will wish that they were level with the ground, and they can hide no fact from Allah.

On that day those who were faithless and [who] disobeyed the Apostle will wish the earth were levelled with them, and they will not conceal any matter from Allah.

On that Day those who disbelieved, and have disobeyed the Messenger (Muhammad) will wish that the earth might be leveled with them, and they will not conceal a statement from Allah.

That Day, those who disbelieved and disobeyed the Messenger will wish they could be covered by the earth. And they will not conceal from Allah a [single] statement.

At that time the disbelievers who disobeyed the Messenger will wish that they could be turned into dust and they will be able to hide nothing from God.

On that day will those who disbelieve and disobey the Apostle desire that the earth were levelled with them, and they shall not hide any word from Allah.

Yawmai<u>th</u>in yawaddu alla<u>th</u>eena kafaroo waAAa<u>s</u>awoo a<b>l</b>rrasoola law tusaww<u>a</u> bihimu alar<u>d</u>u wal<u>a</u> yaktumoona All<u>a</u>ha <u>h</u>adeeth<u>a</u><b>n</b>

On that Day, those who were bent on denying the truth and disobeyed the Messenger will wish that the earth were made level above them. They will not be able to hide anything from God.

On that day those who reject Faith and disobey the messenger will wish that the earth Were made one with them: But never will they hide a single fact from Allah!

O you who believe, do not perform your service of prayer when you are intoxicated until you are sure of what you are saying, nor when in a state of seminal pollution, until you have taken a bath, except when you are travelling. But in case you are ill or are travelling, or you have relieved yourself of nature's call, or cohabited with a woman, and cannot find water, then take wholesome dust and pass it over your face and hands: God is benign and forgiving.

O People who Believe! Do not approach the prayer when you are intoxicated until you have the sense to understand what you say, nor in the state of impurity until you have bathed except while travelling; and if you are ill or on a journey or one of you returns from answering the call of nature or you have cohabited with women, and you do not find water, then cleanse (yourself) with clean soil – therefore stroke your faces and your hands with it; indeed Allah is Most Pardoning, Oft Forgiving.

O believers, draw not near to prayer when you are drunken until you know what you are saying, or defiled -- unless you are traversing a way -- until you have washed yourselves; but if you are sick, or on a journey, or if any of you comes from the privy, or you have touched women, and you can find no water, then have recourse to wholesome dust and wipe your faces and your hands; God is All-pardoning, All-forgiving.

O YOU who have attained to faith! Do not attempt to pray while you are in a state of drunkenness, [but wait] until you know what you are saying; nor yet [while you are] in a state requiring total ablution, until you have bathed - except if you are travelling [and are unable to do so]. But if you are ill, or are travelling, or have just satisfied a want of nature, or have cohabited with a woman, and can find no water - then take resort to pure dust, passing [there­with] lightly over your face and your hands. Behold, God is indeed an absolver of sins, much-forgiving.

O Ye who believe! approach not prayer while ye are intoxicated until ye know that which ye say, nor yet while ye are polluted, save when ye be way faring, until ye have washed your selves. And if ye be ailing or on a journey, or one of you cometh from the privy have touched women, or ye and ye find not water, then betake your selves to clean earth and wipe your faces and your hands therewith; verily Allah is ever Pardoning, Forgiving.

O you who believe! Approach not As-Salat (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janaba, (i.e. in a state of sexual impurity and have not yet taken a bath) except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body. And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands (Tayammum). Truly, Allah is Ever Oft-Pardoning, Oft-Forgiving.

O you who believe! Do not approach the prayer while you are drunk, so that you know what you say; nor after sexual orgasm—unless you are travelling—until you have bathed. If you are sick, or traveling, or one of you comes from the toilet, or you have had intercourse with women, and cannot find water, find clean sand and wipe your faces and your hands with it. God is Pardoning and Forgiving.

Believers! Do not draw near to the Prayer while you are intoxicated until you know what you are saying nor while you are defiled - save when you are travelling - until you have washed yourselves. If you are either ill or travelling or have satisfied a want of nature or have had contact with women and can find no water, then betake yourselves to pure earth, passing with it lightly over your face and your hands. Surely Allah is All-Relenting, All-Forgiving.

O you who believe! Do not approach Salah while you are in a druken state until you know what you are saying, nor while Junub (sexually impure), except while passing through, until you bathe (your entire body), and if you are ill, or on a journey, or one of you comes from the Gha'it (toilet), or from Lamastum (touching) women, but you do not find water, then perform Tayammum with clean earth, rubbing your faces and hands. Truly, Allah is Ever Oft-Pardoning, Oft-Forgiving.

O ye who believe! Draw not near unto prayer when ye are drunken, till ye know that which ye utter, nor when ye are polluted, save when journeying upon the road, till ye have bathed. And if ye be ill, or on a journey, or one of you cometh from the closet, or ye have touched women, and ye find not water, then go to high clean soil and rub your faces and your hands (therewith). Lo! Allah is Benign, Forgiving.

O you who have faith! Do not approach prayer when you are intoxicated, [not] until you know what you are saying, nor [enter mosques] in the state of ritual impurity until you have washed yourselves, except while passing through. But if you are sick or on a journey, or any of you has come from the toilet, or you have touched women, and you cannot find water, then make your ablution on clean ground and wipe a part of your faces and your hands. Indeed Allah is all-excusing, all-forgiving.

Believers, do not come close to prayer when you are drunk, until you know what you are saying, nor when you are in a state of impurity, unless you are crossing through the way (prayer area) until you have bathed yourselves. If you are ill or on a journey, or if any of you comes from the toilet or you have touchedwomen, and you cannot find water, so touch pure dust and wipe your faces and your hands. Allah is the Pardoner, the Forgiver.

O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying or in a state of janabah, except those passing through [a place of prayer], until you have washed [your whole body]. And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and find no water, then seek clean earth and wipe over your faces and your hands [with it]. Indeed, Allah is ever Pardoning and Forgiving.

Believers, do not pray when you are drunk, but, instead, wait until you can understand what you say. Also, do not pray when you have experienced a seminal discharge until after you have taken a bath, unless you are on a journey. If, while sick or on a journey, you can find no water after having defecated or after having had carnal relations, perform tayammum by touching your palms on the pure earth and wipe the (upper part of) your face and the backs of your hands. God is Gracious and All-forgiving.

O you who believe! do not go near prayer when you are Intoxicated until you know (well) what you say, nor when you are under an obligation to perform a bath-- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> taqraboo a<b>l</b><u>ss</u>al<u>a</u>ta waantum suk<u>a</u>r<u>a</u> <u>h</u>att<u>a</u> taAAlamoo m<u>a</u> taqooloona wal<u>a</u> junuban ill<u>a</u> AA<u>a</u>biree sabeelin <u>h</u>att<u>a</u> taghtasiloo wain kuntum mar<u>da</u> aw AAal<u>a</u> safarin aw j<u>a</u>a a<u>h</u>adun minkum mina algh<u>a</u>i<u>t</u>i aw l<u>a</u>mastumu a<b>l</b>nnis<u>a</u>a falam tajidoo m<u>a</u>an fatayammamoo <u>s</u>aAAeedan <u>t</u>ayyiban fa<b>i</b>msa<u>h</u>oo biwujoohikum waaydeekum inna All<u>a</u>ha k<u>a</u>na AAafuwwan ghafoor<u>a</u><b>n</b>

Believers, do not approach your prayers when you are drunk, until you understand what you say, nor when you are in a state of impurity, -- except when you are on a journey -- till you have bathed. And if you are ill, or on a journey or have relieved yourselves or when you have consorted with women and you cannot find any water, then find some clean sand and wipe your face and your hands with it. God is gracious and forgiving.

O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again.

Have you not seen the people who were given a share of the Book, but who purchased only error, and wish that you also go astray?

Did you not see those who received a portion of the Book, that they purchase error and wish that you too go astray from the right path?

Hast thou not regarded those who were given a share of the Book purchasing error, and desiring that you should also err from the way?

ART THOU NOT aware of those who, having been granted their share of the divine writ, now barter it away for error, and want you [too] to lose your way?

Observest thou not those unto whom was vouchsafed a portion of the book purchasing error, and desiring that ye would err as regards the way!

Have you not seen those who were given a portion of the book (the Jews), purchasing the wrong path, and wish that you should go astray from the Right Path?

Have you not considered those who were given a share of the Book? They buy error, and wish you would lose the way.

Have you not seen those to whom a portion of the Book was given? They purchased error for themselves, and wish that you too lose the right way?

Have you not seen those (the Jews) who were given a portion of the Book, purchasing the wrong path, and wishing that you should go astray from the right path.

Seest thou not those unto whom a portion of the Scripture hath been given, how they purchase error, and seek to make you (Muslims) err from the right way?

Have you not regarded those who were given a share of the Book, who purchase error and desire that you [too] should lose the way?

Have you not seen those to whom a portion of the Book was given purchasing error and wishing that you should err from the Path?

Have you not seen those who were given a portion of the Scripture, purchasing error [in exchange for it] and wishing you would lose the way?

Have you seen those who had received a portion of the Book trade misguidance and try to make you, too, go astray?

Have you not considered those to whom a portion of the Book has been given? They buy error and desire that you should go astray from the way.

Alam tara il<u>a</u> alla<u>th</u>eena ootoo na<u>s</u>eeban mina alkit<u>a</u>bi yashtaroona a<b>l</b><u>dd</u>al<u>a</u>lata wayureedoona an ta<u>d</u>illoo a<b>l</b>ssabeel<b>a</b>

Do you not know of those who were in possession of a portion of the Book? They buy up error and want you to lose your way.

Hast thou not turned Thy vision to those who were given a portion of the Book? they traffic in error, and wish that ye should lose the right path.

But God knows your enemies well: and sufficient is God to protect you, and sufficient is God for all help.

Allah well knows your enemies; Allah is Sufficient as a Guardian, and Allah is Sufficient as a Supporter.

God knows well your enemies; God suffices as a protector, God suffices as a helper.

But God knows best who are your enemies: and none can befriend as God does, and none can give succour as God does.

And Allah is Knower of your enemies. Sufficieth Allah as a Friend and sufficieth Allah as a Helper.

Allah has full knowledge of your enemies, and Allah is Sufficient as a Wali (Protector), and Allah is Sufficient as a Helper.

But God knows your enemies best. God is sufficient as a Protector, and God is sufficient as a Supporter.

Allah knows your enemies better and Allah suffices as a protector and Allah suffices as a helper.

Allah has full knowledge of your enemies, and Allah is sufficient as a Wali (Protector), and Allah is sufficient as a Helper.

Allah knoweth best (who are) your enemies. Allah is sufficient as a Guardian, and Allah is sufficient as a Supporter.

But Allah knows your enemies better, and Allah suffices as guardian, and Allah suffices as helper.

But Allah knows best your enemies. It is sufficient that Allah is the Guardian, and it is sufficient that Allah is the Helper.

And Allah is most knowing of your enemies; and sufficient is Allah as an ally, and sufficient is Allah as a helper.

God knows who are your enemies. You need to have no guardian or helper other than God.

And Allah best knows your enemies; and Allah suffices as a Guardian, and Allah suffices as a Helper.

Wa<b>A</b>ll<u>a</u>hu aAAlamu biaAAd<u>a</u>ikum wakaf<u>a</u> bi<b>A</b>ll<u>a</u>hi waliyyan wakaf<u>a</u> bi<b>A</b>ll<u>a</u>hi na<u>s</u>eer<u>a</u><b>n</b>

God is quite aware as to who your enemies are; God suffices as a patron, and God suffices as a supporter.

But Allah hath full knowledge of your enemies: Allah is enough for a protector, and Allah is enough for a Helper.

Some among the Jews distort the words out of context and say (in place of the right words): "We have heard and do not obey;" and, "hear without hearing," and "listen to us," twisting their tongues and reviling the faith. But if they had said: "We have heard and obey," and, "hear and regard us," it would have been better for them and more appropriate. But God has disgraced them for their lack of belief; and so only a few of them believe.

Some of the Jews interchange the words from their places and say, “We hear and disobey” – and they say “Hear- may you not be able to hear” – and they say “Raena (Be considerate towards us)” distorting it with their tongues and in order to slander religion; had they said, “We hear and we obey” and “Kindly listen to us, O dear Prophet,” and “Look mercifully upon us, O dear Prophet”, it would have been much better for them and more just – but Allah has cursed them for their disbelief; so they do not believe except a little.

Some of the Jews pervert words from their meanings saying, 'We have heard and we disobey' and 'Hear, and be thou not given to hear' and 'Observe us,' twisting with their tongues and traducing religion. If they had said, 'We have heard and obey' and 'Hear' and 'Regard us,' it would have been better for them, and more upright; but God has cursed them for their unbelief so they believe not except a few.

Among those of the Jewish faith there are some who distort the meaning of the [revealed] words, taking them out of their context and saying, [as it were,] "We have heard, but we disobey," and, "Hear without hearkening,” and, “Hearken thou unto us, (O Muhammad)” - thus making a play with their tongues, and implying that the [true] Faith is false. And had they but said, "We have heard, and we pay heed," and "Hear [us], and have patience with us," it would indeed have been for their own good, and more upright: but God has rejected them because of their refusal to acknowledge the truth - for it is in but few things that they believe.

Of those who are Judaised, are they who pervert Words from their meanings and say: We hear and we disobey, and: hear thou without being made to hear, and RA'INA, twisting their tongues and scoffing at the faith! And had they said: we hear and obey, and: hear thou, and: UNZURNA, it had surely been better for them and more upright. But Allah hath cursed them for their infidelity, wherefore they shall not believe, save a few.

Among those who are Jews, there are some who displace words from (their) right places and say: "We hear your word (O Muhammad SAW) and disobey," and "Hear and let you (O Muhammad SAW) hear nothing." And Ra'ina with a twist of their tongues and as a mockery of the religion (Islam). And if only they had said: "We hear and obey", and "Do make us understand," it would have been better for them, and more proper, but Allah has cursed them for their disbelief, so they believe not except a few.

Among the Jews are some who take words out of context, and say, “We hear and we disobey”, and “Hear without listening”, and “Observe us,” twisting with their tongues and slandering the religion. Had they said, “We hear and we obey”, and “Listen”, and “Give us your attention,” it would have been better for them, and more upright. But God has cursed them for their disbelief; they do not believe except a little.

Among those who have become Jews there are some who alter the words from their context, and make a malicious play with their tongues and seek to revile the true faith. They say: 'We have heard and we disobey' (sami'na wa 'asayna), 'Do hear us, may you turn dumb' (isma' ghayr musma') and 'Hearken to us' (ra'ina). It would indeed have been better for them and more upright if they had said: 'We have heard and we obey' (sami'na wa ata'na) and: 'Do listen to us, and look at us (with kindness)' (wa isma' wa unzurna). But Allah has cursed them because of their disbelief. Scarcely do they believe.

Among those who are Jews, there are some who displace words from (their) right places and say: "We hear your word and disobey," and "Hear and let you hear nothing." And Ra`ina with a twist of their tongues and as a mockery of the religion. And if only they had said: "We hear and obey", and "Do make us understand," it would have been better for them, and more proper; but Allah has cursed them for their disbelief, so they believe not except a few.

Some of those who are Jews change words from their context and say: "We hear and disobey; hear thou as one who heareth not" and "Listen to us!" distorting with their tongues and slandering religion. If they had said: "We hear and we obey: hear thou, and look at us" it had been better for them, and more upright. But Allah hath cursed them for their disbelief, so they believe not, save a few.

Among the Jews are those who pervert words from their meanings and say, ‘We hear and disobey’ and ‘Hear without listening!’ and ‘Ra’ina,’ twisting their tongues and reviling the faith. But had they said, ‘We hear and obey’ and ‘Listen’ and ‘Unzurna,’ it would have been better for them and more upright. But Allah has cursed them for their faithlessness, so they will not believe except a few.

Some Jews tampered with the words (altering) their places saying: 'We have heard and we disobey' and 'Hear, without hearing' and 'Observe us (Ra'ina, in Hebrew means evil) ', twisting with their tongues traducing religion. But if they had said: 'We have heard and obey' and 'Hear' and 'Regard us' it would have been better for them, and more upright; but Allah has cursed them for their disbelief, so they do not believe, except a few.

Among the Jews are those who distort words from their [proper] usages and say, "We hear and disobey" and "Hear but be not heard" and "Ra'ina," twisting their tongues and defaming the religion. And if they had said [instead], "We hear and obey" and "Wait for us [to understand]," it would have been better for them and more suitable. But Allah has cursed them for their disbelief, so they believe not, except for a few.

Some Jews take certain words out of context and by twisting their tongues to make a jest out of the true religion, say, "We heard and (in our hearts) disobeyed. (Muhammad) ra`ina (be kind to us) but they intend thereby (the meaning in their own language): "Listen! May God turn you deaf." They should have said, "We heard and obeyed. (Muhammad) listen and consider our question." This would have been better for them and more righteous. God has condemned them for their disbelief, thus, no one, except a few among them, will have faith.

Of those who are Jews (there are those who) alter words from their places and say: We have heard and we disobey and: Hear, may you not be made to hear! and: Raina, distorting (the word) with their tongues and taunting about religion; and if they had said (instead): We have heard and we obey, and hearken, and unzurna it would have been better for them and more upright; but Allah has cursed them on account of their unbelief, so they do not believe but a little.

Mina alla<u>th</u>eena h<u>a</u>doo yu<u>h</u>arrifoona alkalima AAan maw<u>ad</u>iAAihi wayaqooloona samiAAn<u>a</u> waAAa<u>s</u>ayn<u>a</u> wa<b>i</b>smaAA ghayra musmaAAin war<u>a</u>AAin<u>a</u> layyan bialsinatihim wa<u>t</u>aAAnan fee a<b>l</b>ddeeni walaw annahum q<u>a</u>loo samiAAn<u>a</u> waa<u>t</u>aAAn<u>a</u> wa<b>i</b>smaAA wa<b>o</b>n<i><u>th</u></i>urn<u>a</u> lak<u>a</u>na khayran lahum waaqwama wal<u>a</u>kin laAAanahumu All<u>a</u>hu bikufrihim fal<u>a</u> yuminoona ill<u>a</u> qaleel<u>a</u><b>n</b>

Some Jews take words out of their context and say, "We have heard, but we disobey," or "Hear without listening." And they say "Look at us," twisting the phrase with their tongues so as to disparage religion. But if they had said, "We hear and we obey," and "Listen to us and look at us with favour," that would have been better and more proper for them. God has rejected them for their defiance so that they shall not believe, except a few of them.

Of the Jews there are those who displace words from their (right) places, and say: "We hear and we disobey"; and "Hear what is not Heard"; and "Ra'ina"; with a twist of their tongues and a slander to Faith. If only they had said: "What hear and we obey"; and "Do hear"; and "Do look at us"; it would have been better for them, and more proper; but Allah hath cursed them for their Unbelief; and but few of them will believe.

O people of the Book, believe in what We have revealed, which confirms what is already with you before We disfigure your visages and turn your faces about and curse you, as We did with those who had broken the Sabbath; and what God decrees comes to pass.

O People given the Book(s)! Believe in what We have sent down confirming the Book which you possess, before We transform some faces so turning them towards their backs, or curse them like We had cursed the people of Sabth; and (know that) the Allah’s command is always carried out!

You who have been given the Book, believe in what We have sent down, confirming what is with you, before We obliterate faces, and turn them upon their backs, or curse them as We cursed the Sabbath-men, and God's command is done.

O you who have been granted revelation [aforetime]! Believe in what We have [now] bestowed from on high in confirmation of whatever [of the truth] you already possess, lest We efface your hopes and bring them to an end - just as We rejected those people who broke the Sabbath: for God's will is always done.

O Ye who are vouchsafed the Book believe in that which We have sent down confirming that which is with you, ere We alter countenances and turn them into their hinder parts, or We might curse them even as We cursed the fellows of the Sabt; and Allah's command is ever fulfilled.

O you who have been given the Scripture (Jews and Christians)! Believe in what We have revealed (to Muhammad SAW) confirming what is (already) with you, before We efface faces (by making them like the back of necks; without nose, mouth, eyes, etc.) and turn them hindwards, or curse them as We cursed the Sabbath-breakers. And the Commandment of Allah is always executed.

O you who were given the Book! Believe in what We sent down, confirming what you have, before We obliterate faces and turn them inside out, or curse them as We cursed the Sabbath-breakers. The command of God is always done.

O you who have been granted the Book! Do believe in what We have (now) revealed, which confirms the revelation which you already possess. Do this before We alter countenances, turning them backwards, or lay a curse upon them as We cursed the Sabbath-men. Bear in mind that Allah's command is done.

O you who have been given the Scripture (Jews and Christians)! Believe in what We have revealed confirming what is with you, before We efface faces and turn them backwards or curse them as We cursed the people of the Sabbath. And the commandment of Allah is always executed.

O ye unto whom the Scripture hath been given! Believe in what We have revealed confirming that which ye possess, before We destroy countenances so as to confound them, or curse them as We cursed the Sabbath-breakers (of old time). The commandment of Allah is always executed.

O you who were given the Book! Believe in what We have sent down confirming what is with you, before We blot out the faces and turn them backwards, or curse them as We cursed the People of the Sabbath, and Allah’s command is bound to be fulfilled.

You, to whom the Book was given, believe in that which We have sent down confirming that which you have, before We obliterate faces and turn them on their backs, or curse them as We cursed the people of the Sabbath. And the command of Allah is done.

O you who were given the Scripture, believe in what We have sent down [to Muhammad], confirming that which is with you, before We obliterate faces and turn them toward their backs or curse them as We cursed the sabbath-breakers. And ever is the decree of Allah accomplished.

People of the Book, have faith in the Quran that We have revealed to confirm your Book, before certain faces are changed and turned back. We shall condemn them as We did the people of the Sabbath about whom God's decree had decisively been ordained.

O you who have been given the Book! believe that which We have revealed, verifying what you have, before We alter faces then turn them on their backs, or curse them as We cursed the violaters of the Sabbath, and the command of Allah shall be executed.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena ootoo alkit<u>a</u>ba <u>a</u>minoo bim<u>a</u> nazzaln<u>a</u> mu<u>s</u>addiqan lim<u>a</u> maAAakum min qabli an na<u>t</u>misa wujoohan fanaruddah<u>a</u> AAal<u>a</u> adb<u>a</u>rih<u>a</u> aw nalAAanahum kam<u>a</u> laAAann<u>a</u> a<u>s</u><u>ha</u>ba a<b>l</b>ssabti wak<u>a</u>na amru All<u>a</u>hi mafAAool<u>a</u><b>n</b>

O People of the Book, believe in what We have sent down, fulfilling [the predictions] that is with you, before We destroy [your sense of] direction, so as to confound or reject you, as We rejected those who broke the Sabbath: God's command is always carried out.

O ye People of the Book! believe in what We have (now) revealed, confirming what was (already) with you, before We change the face and fame of some (of you) beyond all recognition, and turn them hindwards, or curse them as We cursed the Sabbath-breakers, for the decision of Allah Must be carried out.

God does not forgive that compeers be ascribed to Him, though He may forgive aught else if He please. And he who ascribes compeers to God is guilty of the gravest sin.

Undoubtedly Allah does not forgive (the sin of) disbelieving in Him and forgives anything lower than it to whomever He wills; and whoever ascribes partners to Allah has invented a tremendous sin.

God forgives not that aught should be with Him associated; less than that He forgives to whomsoever He will. Whoso associates with God anything, has indeed forged a mighty sin.

VERILY, God does not forgive the ascribing of divinity to aught beside Him, although He forgives any lesser sin unto whomever He wills: for he who ascribes divinity to aught beside God has indeed contrived an awesome sin.

Verily Allah shall not Forgive that aught be associated with Him, and He will forgive all else unto whomsoever He listeth. And whosoever associateth aught with Allah, he hath of a surety fabricated a mighty sin.

Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases, and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin.

God does not forgive association with Him, but He forgives anything less than that to whomever He wills. Whoever associates anything with God has devised a monstrous sin.

Surely Allah does not forgive that a partner be ascribed to Him, although He forgives any other sins for whomever He wills. He who associates anyone with Allah in His divinity has indeed forged a mighty lie and committed an awesome sin.

Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives except that to whom He wills; and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin.

Lo! Allah forgiveth not that a partner should be ascribed unto Him. He forgiveth (all) save that to whom He will. Whoso ascribeth partners to Allah, he hath indeed invented a tremendous sin.

Indeed Allah does not forgive that partners should be ascribed to Him, but He forgives anything besides that to whomever He wishes. Whoever ascribes partners to Allah has indeed fabricated [a lie] in great sinfulness.

Allah does not forgive (the sin of inventing an) association with Him, but He forgives other (sins) to whomsoever He will. He who associates with Allah has invented a great sin.

Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin.

God does not forgive the sin of considering others equal to Him, but He may choose to forgive other sins. Whoever believes in other gods besides Him has indulged in a great sin.

Surely Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with Allah, he devises indeed a great sin.

Inna All<u>a</u>ha l<u>a</u> yaghfiru an yushraka bihi wayaghfiru m<u>a</u> doona <u>tha</u>lika liman yash<u>a</u>o waman yushrik bi<b>A</b>ll<u>a</u>hi faqadi iftar<u>a</u> ithman AAa<i><u>th</u></i>eem<u>a</u><b>n</b>

God will not forgive anyone for associating something with Him, while He will forgive whoever He wishes for anything besides that. Whoever ascribes partners to God is guilty of a monstrous sin.

Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with Allah is to devise a sin Most heinous indeed.

Have you not seen the people who call themselves pure? Yet God purifies whom He pleases, and none shall be wronged even the breadth of a thread.

Did you not see those who proclaim their piety (cleanliness of deeds)? In fact Allah purifies whomever He wills, and no injustice, even equal to the hair upon a date seed will be done to them.

Hast thou not regarded those who purify themselves? Nay; only God purifies whom He will; and they shall not be wronged a single date-thread.

Art thou not aware of those who consider themselves pure? Nay, but it is God who causes whomever He wills to grow in purity; and none shall be wronged by as much as a hair's breadth.

Hast thou not observed those who hold themselves purified Nay! Allah purifieth whomsoever He will, and they shall not be wronged a whit.

Have you not seen those who claim sanctity for themselves. Nay - but Allah sanctifies whom He pleases, and they will not be dealt with injustice even equal to the extent of a Fatila (A scalish thread in the long slit of a date-stone).

Have you not considered those who claim purity for themselves? Rather, God purifies whom He wills, and they will not be wronged a whit.

Have you not seen those who boast of their righteousness, even though it is Allah Who grants righteousness to whomsoever He wills? They are not wronged even as much as the husk of a date-stone (if they do not receive righteousness).

Have you not seen those who claim sanctity for themselves Nay, but Allah sanctifies whom He wills, and they will not be dealt with injustice even equal to the extent of a Fatil.

Hast thou not seen those who praise themselves for purity? Nay, Allah purifieth whom He will, and they will not be wronged even the hair upon a date-stone.

Have you not regarded those who style themselves as pure? Indeed, it is Allah who purifies whomever He wishes, and they will not be wronged [so much as] a single date-thread.

Have you not seen those who exalt themselves? Rather, Allah purifies whom He will and they shall not be wronged a single tissue that covers a date stone.

Have you not seen those who claim themselves to be pure? Rather, Allah purifies whom He wills, and injustice is not done to them, [even] as much as a thread [inside a date seed].

(Muhammad), have you seen those who try to purify themselves? They should know that God only purifies whomever He wants and that the slightest wrong will not be done to such people.

Have you not considered those who attribute purity to themselves? Nay, Allah purifies whom He pleases; and they shall not be wronged the husk of a date stone.

Alam tara il<u>a</u> alla<u>th</u>eena yuzakkoona anfusahum bali All<u>a</u>hu yuzakkee man yash<u>a</u>o wal<u>a</u> yu<i><u>th</u></i>lamoona fateel<u>a</u><b>n</b>

Have you not seen those who consider themselves pure? It is indeed God who purifies whoever He pleases and none shall be wronged by as much as a hair's breadth.

Hast thou not turned Thy vision to those who claim sanctity for themselves? Nay-but Allah Doth sanctify whom He pleaseth. But never will they fail to receive justice in the least little thing.

See how they fabricate lies about God, which is a clear sin.

See how they fabricate lies against Allah! And this is a sufficient manifest sin.

Consider how they forge falsehood against God; and that suffices for a manifest sin;

Behold how they attribute their own lying inventions to God - than which there is no sin more obvious.

Behold how they fabricate a lie against Allah! and sufficeth that as a manifest sin.

Look, how they invent a lie against Allah, and enough is that as a manifest sin.

See how they devise lies against God. That alone is an outright sin.

See how they forge lies about Allah! This in itself is a manifest sin.

Look, how they invent a lie against Allah, and enough is that as a manifest sin.

See, how they invent lies about Allah! That of itself is flagrant sin.

Look, how they fabricate lies against Allah! That suffices for a flagrant sin.

Look how they forge lies against Allah, and it is sufficient for a clear sin.

Look how they invent about Allah untruth, and sufficient is that as a manifest sin.

Consider how they create lies about God? This alone is a grave sin.

See how they forge the lie against Allah, and this is sufficient as a manifest sin.

On<i><u>th</u></i>ur kayfa yaftaroona AAal<u>a</u> All<u>a</u>hi alka<u>th</u>iba wakaf<u>a</u> bihi ithman mubeen<u>a</u><b>n</b>

See how they attribute their own lying inventions to God. This is in itself a flagrant sin!

Behold! how they invent a lie against Allah! but that by itself is a manifest sin!

Have you not seen those who were given a portion of the Book, who believe in false deities and evil powers, and say of unbelievers: "These are better guided than those who believe."

Did you not see those who received a portion of the Book, that they believe in idols and the devil, and say regarding the disbelievers that they are more rightly guided than the Muslims?

Hast thou not regarded those who were given a share of the Book believing in demons and idols, and saying to the unbelievers, 'These are more rightly guided on the way than the believers'?

Art thou not aware of those who, having been granted their share of the divine writ, [now] believe in baseless mysteries and in the powers of evil, and maintain that those who are bent on denying the truth are more surely guided than those who have attained to faith?

Hast thou not observed those unto whom is vouchsafed a portion of the Book testifying to idols and devils, and saying of those who have disbelieved: these are better guided as regards the way than the believers?

Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghut and say to the disbelievers that they are better guided as regards the way than the believers (Muslims).

Have you not considered those who were given a share of the Book? They believe in superstition and evil powers, and say of those who disbelieve, “These are better guided on the way than the believers.”

Have you not seen those to whom a portion of the Book was given? They believe in baseless superstitions and taghut (false deities), and say about the unbelievers that they are better guided than those who believe.

Have you not seen those who were given a portion of the Scripture They believe in Jibt and Taghut and say to those who disbelieve, "These people are better guided on the way, " than the believers.

Hast thou not seen those unto whom a portion of the Scripture hath been given, how they believe in idols and false deities, and how they say of those (idolaters) who disbelieve: "These are more rightly guided than those who believe"?

Have you not regarded those who were given a share of the Book, believing in idols and fake deities and saying of the pagans: ‘These are better guided on the way than the faithful’?

Have you not seen those to whom a portion of the Book was given believing in (the two statutes of Mecca) jibt and taghout and say to those who disbelieve: 'Those are more guided on the way than those who believe.'

Have you not seen those who were given a portion of the Scripture, who believe in superstition and false objects of worship and say about the disbelievers, "These are better guided than the believers as to the way"?

Have you seen how those who had been given a share of the Book believe in idols and Satan and who say, "The disbelievers are better guided than the believers".

Have you not seen those to whom a portion of the Book has been given? They believe in idols and false deities and say of those who disbelieve: These are better guided in the path than those who believe.

Alam tara il<u>a</u> alla<u>th</u>eena ootoo na<u>s</u>eeban mina alkit<u>a</u>bi yuminoona bi<b>a</b>ljibti wa<b>al</b><u>tta</u>ghooti wayaqooloona lilla<u>th</u>eena kafaroo h<u>a</u>ol<u>a</u>i ahd<u>a</u> mina alla<u>th</u>eena <u>a</u>manoo sabeel<u>a</u><b>n</b>

Have you not seen those who were in possession of a portion of the Book? They believe in idols and devils. They say of those who deny the truth, "They are more rightly guided than the believers."

Hast thou not turned Thy vision to those who were given a portion of the Book? they believe in sorcery and Evil, and say to the Unbelievers that they are better guided in the (right) way Than the believers!

They are the ones who were cursed by God; and those who are cursed by God will have none to protect them.

It is they whom Allah has cursed; and for those whom Allah has cursed, you (Prophet Mohammed – peace and blessings be upon him) will never find any supporter.

Those are they whom God has cursed; he whom God has cursed, thou wilt not find for him any helper.

It is they whom God has rejected: and he whom God rejects shall find none to succour him.

These are they whom Allah hath cursed; and whomsoever Allah curseth, for him thou shalt not find a helper.

They are those whom Allah has cursed, and he whom Allah curses, you will not find for him (any) helper,

Those are they whom God has cursed. Whomever God curses, you will find no savior for him.

Such are the ones whom Allah has cursed; and he whom Allah curses has none to come to his help.

They are those whom Allah has cursed, and he whom Allah curses, you will not find for him (any) helper.

Those are they whom Allah hath cursed, and he whom Allah hath cursed, thou (O Muhammad) wilt find for him no helper.

They are the ones whom Allah has cursed, and whomever Allah curses, you will never find any helper for him.

Those are they whom Allah has cursed and whosoever Allah has cursed, you will not find any helper for him.

Those are the ones whom Allah has cursed; and he whom Allah curses - never will you find for him a helper.

God has condemned them. No one can help one who has been condemned by God.

Those are they whom Allah has cursed, and whomever Allah curses you shall not find any helper for him.

Ol<u>a</u>ika alla<u>th</u>eena laAAanahumu All<u>a</u>hu waman yalAAani All<u>a</u>hu falan tajida lahu na<u>s</u>eer<u>a</u><b>n</b>

Those are the ones God has rejected: you will not find anyone to help those God has rejected.

They are (men) whom Allah hath cursed: And those whom Allah Hath cursed, thou wilt find, have no one to help.

Have they a share in the kingdom? (If they had,) they would never have given an iota to the people.

Do they have some share in the kingship?- if it were, they would not give to mankind even a single sesame.

Or have they a share in the Kingdom? If that is so, they do not give the people a single date-spot.

Have they, perchance, a share in [God's] dominion? But [if they had], lo, they would not give to other people as much as [would fill] the groove of a date-stone!

Is theirs a portion of the dominion? In that case, they would not give the people a speck.

Or have they a share in the dominion? Then in that case they would not give mankind even a Naqira (speck on the back of a date-stone).

Or do they own a share of the kingdom? Then they would not give people a speck.

Have they any share in the dominion (of Allah)? Had that been so, they would never have granted people even as much as the speck on a date-stone.

Or have they a share in the dominion Then in that case they would not give mankind even a Naqir.

Or have they even a share in the Sovereignty? Then in that case, they would not give mankind even the speck on a date-stone.

Do they have a share in sovereignty? If so, they will not give those people [so much as] a speck on a date-stone!

Or, will they have a share in the Kingdom? If so, they will not give the people the pit mark of a date stone.

Or have they a share of dominion? Then [if that were so], they would not give the people [even as much as] the speck on a date seed.

Even if they had a share in the Kingdom (Divine authority), they would not have given the smallest thing to anyone.

Or have they a share in the kingdom? But then they would not give to people even the speck in the date stone.

Am lahum na<u>s</u>eebun mina almulki fai<u>th</u>an l<u>a</u> yutoona a<b>l</b>nn<u>a</u>sa naqeer<u>a</u><b>n</b>

Have they a share in God's kingdom? If they did, they would not give others so much as the groove of a date stone.

Have they a share in dominion or power? Behold, they give not a farthing to their fellow-men?

Are they so envious of others for what God has given them of His bounty? So We had given the Book and the Law to Abraham's family, and given them great dominion.

Or do they envy people due to what Allah has given them from His grace? In that case, We bestowed the Book and the wisdom upon the family of Ibrahim (Abraham), and We gave them a great kingdom.

Or are they jealous of the people for the bounty that God has given them? Yet We gave the people of Abraham the Book and the Wisdom, and We gave them a mighty kingdom.

Do they, perchance, envy other people for what God has granted them out of His bounty? But then, We did grant revelation and wisdom unto the House of Abraham, and We did bestow on them a mighty dominion:

Or envy they the people on account of that which Allah hath vouchsafed unto them out of His grace! so, surely We vouchsafed unto the house of Ibrahim the Book and the wisdom and We vouchsafed unto them a mighty dominion.

Or do they envy men (Muhammad SAW and his followers) for what Allah has given them of His Bounty? Then We had already given the family of Ibrahim (Abraham) the Book and Al-Hikmah (As-Sunnah - Divine Inspiration to those Prophets not written in the form of a book), and conferred upon them a great kingdom.

Or do they envy the people for what God has given them of His grace? We have given the family of Abraham the Book and wisdom, and We have given them a great kingdom.

Do they envy others for the bounty that Allah has bestowed upon them? (Let them bear in mind that) We bestowed upon the house of Abraham the Book and Wis-dom, and We bestowed upon them a mighty dominion,

Or do they envy men for what Allah has given them of His bounty Then, We have already given the family of Ibrahim the Book and Al-Hikmah, and conferred upon them a great kingdom.

Or are they jealous of mankind because of that which Allah of His bounty hath bestowed upon them? For We bestowed upon the house of Abraham (of old) the Scripture and wisdom, and We bestowed on them a mighty kingdom.

Do they envy those people for what Allah has given them out of His bounty? We have certainly given the progeny of Abraham the Book and wisdom, and We have given them a great sovereignty.

Or do they envy people for the Bounty Allah has given them? We gave the family of Abraham the Book and Wisdom, and a great kingdom.

Or do they envy people for what Allah has given them of His bounty? But we had already given the family of Abraham the Scripture and wisdom and conferred upon them a great kingdom.

Are they jealous of the favors that God has done to some people? We have given to the family of Abraham the Book, Wisdom, and a great Kingdom.

Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim's children the Book and the wisdom, and We have given them a grand kingdom.

Am ya<u>h</u>sudoona a<b>l</b>nn<u>a</u>sa AAal<u>a</u> m<u>a</u> <u>a</u>t<u>a</u>humu All<u>a</u>hu min fa<u>d</u>lihi faqad <u>a</u>tayn<u>a</u> <u>a</u>la ibr<u>a</u>heema alkit<u>a</u>ba wa<b>a</b>l<u>h</u>ikmata wa<u>a</u>tayn<u>a</u>hum mulkan AAa<i><u>th</u></i>eem<u>a</u><b>n</b>

Do they envy others because of what God has given them out of His bounty? We granted the House of Abraham the Book and wisdom and We granted them a great kingdom.

Or do they envy mankind for what Allah hath given them of his bounty? but We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom.

Then some of them believed in it, and some turned away from it; yet sufficient is Hell, the flaming Fire!

So some of them believed in it and some of them turned away from it; and sufficient is hell, a blazing fire!

And some of them there are that believe, and some of them that bar from it; Gehenna suffices for a Blaze!

and among them are such as [truly] believe in him, and among them are such as have turned away from him. And nothing could be as burning as [the fire of] hell:

Then of them were some who believed therein, and of them were some who turned aside therefrom, and Hell -will suffice as a Flame.

Of them were (some) who believed in him (Muhammad SAW), and of them were (some) who averted their faces from him (Muhammad SAW); and enough is Hell for burning (them).

Among them are those who believed in it, and among them are those who held back from it. Hell is a sufficient Inferno.

whereupon some of them believed, and others turned away. (Those who turn away), Hell suffices for a blaze.

Of them were (some) who believed in it, and of them were (some) who rejected it; and enough is Hell for burning (them).

And of them were (some) who believed therein and of them were (some) who turned away from it. Hell is sufficient for (their) burning.

Of them are some who believe in him, and of them are some who deter [others] from him; and hell suffices for a blaze!

There are some of them who believed in him (Prophet Muhammad), and some of them that bar from it, and Gehenna (Hell) is sufficient for a Blaze.

And some among them believed in it, and some among them were averse to it. And sufficient is Hell as a blaze.

Some have believed, others have disbelieved and tried to prevent people from believing. For these people, only the intense fire of hell is a sufficient punishment.

So of them is he who believes in him, and of them is he who turns away from him, and hell is sufficient to burn.

Faminhum man <u>a</u>mana bihi waminhum man <u>s</u>adda AAanhu wakaf<u>a</u> bijahannama saAAeer<u>a</u><b>n</b>

Some of them believed in it and some held back from it. Hell will suffice as a blazing Fire.

Some of them believed, and some of them averted their faces from him: And enough is Hell for a burning fire.

And those who disbelieve Our revelations shall be cast into Hell; and when their skin is burnt up and singed, We shall give them a new coat that they may go on tasting the agony of punishment, for God is all-mighty and all-wise.

We shall soon put those who disbelieve in Our signs into the fire; whenever their skins are cooked (fully burnt) We shall change them for new skins so they may taste the punishment (again and again); indeed Allah is Almighty, Wise.

Surely those who disbelieve in Our signs -- We shall certainly roast them at a Fire; as often as their skins are wholly burned, We shall give them in exchange other skins, that they may taste the chastisement. Surely God is All-mighty, All-wise.

for, verily, those who are bent on denying the truth of Our messages We shall, in time, cause to endure fire: [and] every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full] Verily, God is almighty, wise.

Verily those who disbelieve in Our revelations, presently We shall roast them into Fire. So oft as their skins are cooked We shall change them for other skins, so that they may keep on tasting the torment verily Allah is ever Mighty, Wise.

Surely! Those who disbelieved in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment. Truly, Allah is Ever Most Powerful, All-Wise.

Those who reject Our revelations—We will scorch them in a Fire. Every time their skins are cooked, We will replace them with other skins, so they will experience the suffering. God is Most Powerful, Most Wise.

Surely We shall cast those who reject Our signs into the Fire; and as often as their skins are burnt out, We shall give them other skins in exchange that they may fully taste the chastisement. Surely Allah is All-Mighty, All-Wise.

Surely, those who disbelieved in Our Ayat, We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment. Truly, Allah is Ever Most Powerful, All-Wise.

Lo! Those who disbelieve Our revelations, We shall expose them to the Fire. As often as their skins are consumed We shall exchange them for fresh skins that they may taste the torment. Lo! Allah is ever Mighty, Wise.

Indeed We shall soon make those who deny Our signs enter a Fire: as often as their skins become scorched, We shall replace them with other skins, so that they may taste the punishment. Indeed Allah is all-mighty, all-wise.

Those who disbelieve Our verses We will roast them in a Fire! As often as their skins are cooked, We exchange their skin with another, in order that they taste the punishment. Surely, Allah is Mighty, the Wise.

Indeed, those who disbelieve in Our verses - We will drive them into a Fire. Every time their skins are roasted through We will replace them with other skins so they may taste the punishment. Indeed, Allah is ever Exalted in Might and Wise.

We will make the rejectors of Our revelations suffer in hell fire. As soon as the fire destroys their skins, We will give them new skins so that they may suffer more of the torment. God is Majestic and All-wise.

(As for) those who disbelieve in Our communications, We shall make them enter fire; so oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement; surely Allah is Mighty, Wise.

Inna alla<u>th</u>eena kafaroo bi<u>a</u>y<u>a</u>tin<u>a</u> sawfa nu<u>s</u>leehim n<u>a</u>ran kullam<u>a</u> na<u>d</u>ijat julooduhum baddaln<u>a</u>hum juloodan ghayrah<u>a</u> liya<u>th</u>ooqoo alAAa<u>tha</u>ba inna All<u>a</u>ha k<u>a</u>na AAazeezan <u>h</u>akeem<u>a</u><b>n</b>

We shall send those who reject Our revelations to the Fire. When their skins are burnt up, We shall replace them with new ones so that they may continue to taste the punishment. God is mighty and wise.

Those who reject our Signs, We shall soon cast into the Fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty: for Allah is Exalted in Power, Wise.

But those who believe and do good deeds We shall admit into gardens with streams of running water, where they will abide for ever, with fairest of companions and coolest of shades.

And those who believed and did good deeds, We shall soon admit them into Gardens beneath which rivers flow – abiding in it forever; in it for them are pure wives – and We shall admit them into places of plentiful shade.

And those that believe, and do deeds of righteousness, them We shall admit to gardens underneath which rivers flow, therein dwelling forever and ever; therein for them shall be spouses purified, and We shall admit them to a shelter of plenteous shade.

But those who attain to faith and do righteous deeds We shall bring into gardens through which running waters flow, therein to abide beyond the count of time; there shall they have spouses pure: and [thus] We shall bring them unto happiness abounding.

And those who believe and work righteous works, anon We shall cause them to enter the Gardens whereunder rivers flow as abiders therein for ever. For them shall be spouses purified, and We shall cause them to enter a sheltering shade.

But those who believe (in the Oneness of Allah - Islamic Monotheism) and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever. Therein they shall have Azwajun Mutahharatun [purified mates or wives (having no menses, stools, urine, etc.)] and We shall admit them to shades wide and ever deepening (Paradise).

As for those who believe and do good deeds, We will admit them into Gardens beneath which rivers flow, abiding therein forever. They will have purified spouses therein, and We will admit them into a shady shade.

And those who believe and do good deeds, We shall cause them to enter the Gardens beneath which rivers flow. There they shall abide for ever. There they shall have spouses purified and there We shall cause them to enter a shelter with plenteous shade.

But those who believe and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever. Therein they shall have Azwajun Mutahharatun (purified mates), and We shall admit them to shades, wide and ever deepening.

And as for those who believe and do good works, We shall make them enter Gardens underneath which rivers flow - to dwell therein for ever; there for them are pure companions - and We shall make them enter plenteous shade.

As for those who have faith and do righteous deeds, We shall admit them into gardens with streams running in them, to remain in them forever. In it, there will be chaste mates for them, and We shall admit them into a deep shade.

As for those who believe and do good works, We shall admit them to Gardens underneath which rivers flow, they are there for eternity, and for them purified spouses. And We shall admit them into plenteous shade.

But those who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they abide forever. For them therein are purified spouses, and We will admit them to deepening shade.

We will admit the righteously striving believers into the gardens wherein streams flow. They will live therein forever in a cool shade with their pure spouses.

And (as for) those who believe and do good deeds, We will make them enter gardens beneath which rivers flow, to abide in them for ever; they shall have therein pure mates, and We shall make them enter a dense shade.

Wa<b>a</b>lla<u>th</u>eena <u>a</u>manoo waAAamiloo a<b>l</b><u>ssa</u>li<u>ha</u>ti sanudkhiluhum jann<u>a</u>tin tajree min ta<u>h</u>tih<u>a</u> alanh<u>a</u>ru kh<u>a</u>lideena feeh<u>a</u> abadan lahum feeh<u>a</u> azw<u>a</u>jun mu<u>t</u>ahharatun wanudkhiluhum <i><u>th</u></i>illan <i><u>th</u></i>aleel<u>a</u><b>n</b>

As for those who believe and do good works, We shall make them enter Gardens through which rivers flow, to dwell therein forever; therein they shall have pure spouses, and We shall admit them into a dense shade.

But those who believe and do deeds of righteousness, We shall soon admit to Gardens, with rivers flowing beneath,- their eternal home: Therein shall they have companions pure and holy: We shall admit them to shades, cool and ever deepening.

God enjoins that you render to the owners what is held in trust with you, and that when you judge among the people do so equitably. Noble are the counsels of God, and God hears all and sees everything.

Indeed Allah commands you to hand over whatever you hold in trust, to their owners – and that whenever you judge between people, judge with fairness; undoubtedly Allah gives you an excellent advice; indeed Allah is All Hearing, All Seeing.

God commands you to deliver trusts back to their owners; and when you judge between the people, that you judge with justice. Good is the admonition God gives you; God is All-hearing, All-seeing.

BEHOLD, God bids you to deliver all that you have been entrusted with unto those who are entitled thereto, and whenever you judge between people, to judge with justice. Verily, most excellent is what God exhorts you to do: verily, God is all-hearing, all-seeing!

Verily Allah commandeth you that ye shall render dues unto the owners thereof, and that, when ye judge between men, judge with justice. Verily excel lent is that wherewith Allah exhorteth you verily Allah is ever Hearing, Beholding.

Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer.

God instructs you to give back things entrusted to you to their owners. And when you judge between people, judge with justice. God’s instructions to you are excellent. God is All-Hearing, All-Seeing.

Allah commands you to deliver trusts to those worthy of them; and when you judge between people, to judge with justice. Excellent is the admonition Allah gives you. Allah is All-Hearing, All-Seeing.

Verily, Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer.

Lo! Allah commandeth you that ye restore deposits to their owners, and, if ye judge between mankind, that ye judge justly. Lo! comely is this which Allah admonisheth you. Lo! Allah is ever Hearer, Seer.

Indeed Allah commands you to deliver the trusts to their [rightful] owners, and to judge with fairness when you judge between people. Excellent indeed is what Allah advises you. Indeed Allah is all-hearing, all-seeing.

Allah orders you all to hand back trusts to their owners, and when you judge between people you judge with justice. Indeed, the best is the exhortation with which Allah exhorts you. Allah is the Hearer, the Seer.

Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.

God commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. God's advice is the most noble. He sees and hears everything.

Surely Allah commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing.

Inna All<u>a</u>ha yamurukum an tuaddoo alam<u>a</u>n<u>a</u>ti il<u>a</u> ahlih<u>a</u> wai<u>tha</u> <u>h</u>akamtum bayna a<b>l</b>nn<u>a</u>si an ta<u>h</u>kumoo bi<b>a</b>lAAadli inna All<u>a</u>ha niAAimm<u>a</u> yaAAi<i><u>th</u></i>ukum bihi inna All<u>a</u>ha k<u>a</u>na sameeAAan ba<u>s</u>eer<u>a</u><b>n</b>

God commands you to hand back your trusts to their rightful owners, and when you judge between people, to judge with fairness. God's instructions to you are excellent. God hears and sees all things.

Allah doth command you to render back your Trusts to those to whom they are due; And when ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He Who heareth and seeth all things.

O you who believe, obey God and the Prophet and those in authority among you; and if you are at variance over something, refer it to God and the Messenger, if you believe in God and the Last Day. This is good for you and the best of settlement.

O People who Believe! Obey Allah and the Noble Messenger and those amongst you who are in authority; so if there is a dispute amongst you concerning any matter, refer it to Allah and the Noble Messenger (for judgement) if you believe in Allah and the Last Day; this is better and has the best outcome.

O believers, obey God, and obey the Messenger and those in authority among you. If you should quarrel on anything, refer it to God and the Messenger, if you believe in God and the Last Day; that is better, and fairer in the issue.

O you who have attained to faith! Pay heed unto God, and pay heed unto the Apostle and unto those from among you who have been entrusted with authority; and if you are at variance over any matter, refer it unto God and the Apostle, if you [truly] believe in God and the Last Day. This is the best [for you], and best in the end.

O Ye who believe! obey Allah and obey the apostle and owners of authority from amongst you. then if dispute in aught refer it Unto ye Allah and the apostle if ye indeed believe in Allah and the Last Day. That is the best and fairest interpretation.

O you who believe! Obey Allah and obey the Messenger (Muhammad SAW), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (SAW), if you believe in Allah and in the Last Day. That is better and more suitable for final determination.

O you who believe! Obey God and obey the Messenger and those in authority among you. And if you dispute over anything, refer it to God and the Messenger, if you believe in God and the Last Day. That is best, and a most excellent determination.

Believers! Obey Allah and obey the Messenger, and those from among you who are invested with authority; and then if you were to dispute among yourselves about anything refer it to Allah and the Messenger if you indeed believe in Allah and the Last Day; that is better and more commendable in the end.

O you who believe! Obey Allah and obey the Messenger, and those of you who are in authority. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination.

O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end.

O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you. And if you dispute concerning anything, refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. That is better and more favourable in outcome.

Believers, obey Allah and obey the Messenger and those in authority among you. Should you dispute about anything refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and the best interpretation.

O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.

Believers, obey God, His Messenger, and your (qualified) leaders. If you have faith in God and the Day of Judgment, refer to God and His Messenger concerning matters in which you differ. This would be a more virtuous and a better way of settling differences.

O you who believe! obey Allah and obey the Apostle and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Apostle, if you believe in Allah and the last day; this is better and very good in the end.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo a<u>t</u>eeAAoo All<u>a</u>ha waa<u>t</u>eeAAoo a<b>l</b>rrasoola waolee alamri minkum fain tan<u>a</u>zaAAtum fee shayin faruddoohu il<u>a</u> All<u>a</u>hi wa<b>al</b>rrasooli in kuntum tuminoona bi<b>A</b>ll<u>a</u>hi wa<b>a</b>lyawmi al<u>a</u>khiri <u>tha</u>lika khayrun waa<u>h</u>sanu taweel<u>a</u><b>n</b>

Believers, obey God and obey the Messenger and those who have been entrusted with authority among you. If you are in dispute over any matter, refer it to God and the Messenger, if you truly believe in God and the Last Day: this is best, and best in the end.

O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination.

Have you never seen those who aver they believe in what has been revealed to you and had been to others before you, yet desire to turn for judgement to evil powers, even though they have been commanded to disbelieve in them? Satan only wishes to lead them astray, far away.

Did you not see those whose claim is that they believe in what has been sent down on you and what was sent down before you, and they then wish to make the devil their judge, whereas they were ordered to completely reject him? And the devil wishes to mislead them far astray.

Hast thou not regarded those who assert that they believe in what has been sent down to thee, and what was sent down before thee, desiring to take their disputes to idols, yet they have been commanded to disbelieve in them? But Satan desires to lead them astray into far error.

ART THOU NOT aware of those who claim that they believe in what has been bestowed from on high upon thee, [O Prophet,] as well as in what was bestowed from on high before thee, [and yet] are willing to defer to the rule of the powers of evil - although they were bidden to deny it, seeing that Satan but wants to lead them far astray?

Hast thou not observed those who assert that they believe in that which hath been sent down unto thee and that which hath been sent down before thee desiring to go to the devil for judgement, whereas they have been commanded to disbelieve in him; and Satan desireth to lead them far astray.

Have you seen those (hyprocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgement (in their disputes) to the Taghut (false judges, etc.) while they have been ordered to reject them. But Shaitan (Satan) wishes to lead them far astray.

Have you not observed those who claim that they believe in what was revealed to you, and in what was revealed before you, yet they seek Satanic sources for legislation, in spite of being commanded to reject them? Satan means to mislead them far away.

(O Messenger!) Have you not seen those who claim to believe in the Book which has been revealed to you and in the Books revealed before you, and yet desire to submit their disputes to the judgement of taghut (the Satanic authorities who decide independently of the Law of Allah), whereas they had been asked to reject it. And Satan seeks to make them drift far away from the right way.

Have you not seen those (hyprocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgment (in their disputes) to the Taghut while they have been ordered to reject them. But Shaytan wishes to lead them far astray.

Hast thou not seen those who pretend that they believe in that which is revealed unto thee and that which was revealed before thee, how they would go for judgment (in their disputes) to false deities when they have been ordered to abjure them? Satan would mislead them far astray.

Have you not regarded those who claim that they believe in what has been sent down to you and what was sent down before you? They desire to seek the judgment of fake deities, though they were commanded to reject them, and Satan desires to lead them astray into far error.

Have you not seen those who claim that they believe in what has been sent down to you and what was sent down before you? They desire to be judged by the idol, although they have been commanded to disbelieve it. But satan desires to lead them astray into far error.

Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to Taghut, while they were commanded to reject it; and Satan wishes to lead them far astray.

(Muhammad), have you seen those who think that they have faith in what is revealed to you and to others before you, yet choose to take their affairs to Satan for judgment even though they are commanded to deny him. Satan wants to lead them far away from the right path.

Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desire to summon one another to the judgment of the Shaitan, though they were commanded to deny him, and the Shaitan desires to lead them astray into a remote error.

Alam tara il<u>a</u> alla<u>th</u>eena yazAAumoona annahum <u>a</u>manoo bim<u>a</u> onzila ilayka wam<u>a</u> onzila min qablika yureedoona an yata<u>ha</u>kamoo il<u>a</u> a<b>l</b><u>tta</u>ghooti waqad omiroo an yakfuroo bihi wayureedu a<b>l</b>shshay<u>ta</u>nu an yu<u>d</u>illahum <u>d</u>al<u>a</u>lan baAAeed<u>a</u><b>n</b>

Have you not seen those who profess to believe in what has been revealed to you and [to other prophets] before you? They seek the judgement of evil people, although they were commanded not to obey them. And Satan wants to lead them far astray.

Hast thou not turned Thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they were ordered to reject him. But Satan's wish is to lead them astray far away (from the right).

When they are told: "Come to that which God has revealed, and to the Prophet," you should see the hypocrites, how they hesitate and turn their faces away.

And when they are told, “Come towards the Book sent down by Allah and to the Noble Messenger,” you will see that the hypocrites turn their faces away from you.

And when it is said to them, 'Come now to what God has sent down, and the Messenger,' then thou seest the hypocrites barring the way to thee.

And so, whenever they are told, "Come unto that which God has be­stowed from on high, and unto the Apostle," thou canst see these hypocrites turn away from thee with aversion.

And when it said unto them come unto that which Allah hath sent down and unto the apostle, thou wilt see the hypocrites hang back far from thee.

And when it is said to them: "Come to what Allah has sent down and to the Messenger (Muhammad SAW)," you (Muhammad SAW) see the hypocrites turn away from you (Muhammad SAW) with aversion.

And when it is said to them, “Come to what God has revealed, and to the Messenger,” you see the hypocrites shunning you completely.

When they are told: 'Come to that which Allah has revealed, and come to the Messenger', you will notice the hypocrites turning away from you in aversion.

And when it is said to them: "Come to what Allah has sent down and to the Messenger," you see the hypocrites turn away from you with aversion.

And when it is said unto them: Come unto that which Allah hath revealed and unto the messenger, thou seest the hypocrites turn from thee with aversion.

When they are told, ‘Come to what Allah has sent down and [come] to the Apostle,’ you see the hypocrites keep away from you aversely.

When it is said to them: 'Come to what Allah has sent down and to the Messenger' you see the hypocrites completely barring the way to you.

And when it is said to them, "Come to what Allah has revealed and to the Messenger," you see the hypocrites turning away from you in aversion.

When the (hypocrites) are told to refer to God's revelations and to the Messenger, they try to find excuses to stay away from you (Muhammad).

And when it is said to them: Come to what Allah has revealed and to the Apostle, you will see the hypocrites turning away from you with (utter) aversion.

Wai<u>tha</u> qeela lahum taAA<u>a</u>law il<u>a</u> m<u>a</u> anzala All<u>a</u>hu wail<u>a</u> a<b>l</b>rrasooli raayta almun<u>a</u>fiqeena ya<u>s</u>uddoona AAanka <u>s</u>udood<u>a</u><b>n</b>

When they are told, "Come to what God has sent down and to the Messenger," you see the hypocrites turn away from you.

When it is said to them: "Come to what Allah hath revealed, and to the Messenger": Thou seest the Hypocrites avert their faces from thee in disgust.

How shall it be when they suffer misfortunes for their own misdeeds? Then they will come to you swearing by God and saying: "We wish for nothing but good and amity."

What will be their state, if some calamity befalls them as a result of what their own hands have sent before them – and then they come to you (O dear Prophet Mohammed – peace and blessings be upon him), swearing by Allah that, “Our goal was only to do good and create harmony"?

How shall it be, when they are visited by an affliction for what their own hands have forwarded, then they come to thee swearing by God, 'We sought only kindness and conciliation'?

But how [will they fare] when calamity befalls them [on the Day of Judgment] because of what they have wrought in this world - whereupon they will come to thee, swearing by God, "Our aim was but to do good, and to bring about harmony"?

How then, when some ill befalleth them because of that which their hands have sent forth and then they come to thee swearing by Allah: we meant naught save kindness and concord.

How then, when a catastrophe befalls them because of what their hands have sent forth, they come to you swearing by Allah, "We meant no more than goodwill and conciliation!"

How about when a disaster strikes them because what their hands have put forward, and then they come to you swearing by God: “We only intended goodwill and reconciliation”?

But what happens when some misfortune visits them because of their own misdeeds? Then, they come to you swearing by Allah, saying: 'We wanted nothing but to do good and to bring about conciliation (between the two parties)'.

How then, when a catastrophe befalls them because of what their hands have sent forth, they come to you swearing by Allah, "We meant no more than goodwill and conciliation!"

How would it be if a misfortune smote them because of that which their own hands have sent before (them)? Then would they come unto thee, swearing by Allah that they were seeking naught but harmony and kindness.

But how will it be when an affliction visits them because of what their hands have sent ahead? Then they will come to you, swearing by Allah, ‘We desired nothing but to do good and to bring about comity.’

How would it be if some affliction hit them for what their hands have forwarded? Then, they would come to you swearing by Allah, 'We sought only kindness and conciliation'

So how [will it be] when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allah, "We intended nothing but good conduct and accommodation."

What would happen if they were to be afflicted by a disaster brought about by their own hands? They would then come to you swearing by God, "We only wanted to bring about friendship and reconciliation."

But how will it be when misfortune befalls them on account of what their hands have sent before? Then they will come to you swearing by Allah: We did not desire (anything) but good and concord.

Fakayfa i<u>tha</u> a<u>sa</u>bathum mu<u>s</u>eebatun bim<u>a</u> qaddamat aydeehim thumma j<u>a</u>ooka ya<u>h</u>lifoona bi<b>A</b>ll<u>a</u>hi in aradn<u>a</u> ill<u>a</u> i<u>h</u>s<u>a</u>nan watawfeeq<u>a</u><b>n</b>

How will it be when an affliction befalls them because of what they themselves have done? They will come to you, swearing by God, saying that they were seeking nothing but goodwill and conciliation.

How then, when they are seized by misfortune, because of the deeds which they hands have sent forth? Then their come to thee, swearing by Allah: "We meant no more than good-will and conciliation!"

The secrets of the hearts of these people are well known to God. So leave them alone, and counsel them and speak to them eloquent words that would touch their very souls.

The secrets of their hearts are well known to Allah; so avoid them and explain to them, and speak to them clearly in their affairs.

Those -- God knows what is in their hearts; so turn away from them, and admonish them, and say to them penetrating words about themselves.

As for them - God knows all that is in their hearts; so leave them alone, and admonish them, and speak unto them about themselves in a gravely search­ing manner:

These are they of whom Allah knoweth whatsoever is in their hearts: wherefore turn thou from them and exhort them, and say unto them for their souls, effectual saying.

They (hypocrites) are those of whom Allah knows what is in their hearts; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word (i.e. to believe in Allah, worship Him, obey Him, and be afraid of Him) to reach their innerselves.

They are those whom God knows what is in their hearts. So ignore them, and admonish them, and say to them concerning themselves penetrating words.

As for them, Allah knows what is in their hearts. Leave them alone, admonish them, and say to them penetrating words about themselves.

They (hypocrites) are those of whom Allah knows what is in their hearts; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word to reach their inner selves.

Those are they, the secrets of whose hearts Allah knoweth. So oppose them and admonish them, and address them in plain terms about their souls.

They are the ones whom Allah knows as to what is in their hearts. So let them alone, and advise them, and speak to them concerning themselves far-reaching words.

Those, Allah knows what is in their hearts, so turn away from them, and exhort them, and say to them penetrating words about themselves.

Those are the ones of whom Allah knows what is in their hearts, so turn away from them but admonish them and speak to them a far-reaching word.

God knows what is in their hearts. (Muhammad), ignore their faults, advise them, and tell them frankly about what is in their souls.

These are they of whom Allah knows what is in their hearts; therefore turn aside from them and admonish them, and speak to them effectual words concerning themselves.

Ol<u>a</u>ika alla<u>th</u>eena yaAAlamu All<u>a</u>hu m<u>a</u> fee quloobihim faaAAri<u>d</u> AAanhum waAAi<i><u>th</u></i>hum waqul lahum fee anfusihim qawlan baleegh<u>a</u><b>n</b>

But God knows all that is in their hearts; so ignore what they say, admonish them and speak to them in such terms as will address their minds.

Those men,-Allah knows what is in their hearts; so keep clear of them, but admonish them, and speak to them a word to reach their very souls.

We have sent no apostle but that he should be obeyed by the will of God. If they had come to you after wronging themselves and asked forgiveness of God, and you had also asked forgiveness for them, they would surely have found God forgiving and merciful.

And We did not send any Noble Messenger except that he be obeyed by Allah’s command; and if they, when they have wronged their own souls, come humbly to you (O dear Prophet Mohammed – peace and blessings be upon him) and seek forgiveness from Allah, and the Noble Messenger intercedes for them, they will certainly find Allah as the Most Acceptor Of Repentance, the Most Merciful.

We sent not ever any Messenger, but that he should he obeyed, by the leave of God. If; when they wronged themselves, they had come to thee, and prayed forgiveness of God, and the Messenger had prayed forgiveness for them, they would have found God turns, All-compassionate.

for We have never sent any apostle save that he should be heeded by God's leave. If, then, after having sinned against themselves, they would but come round to thee and ask God to forgive them - with the Apostle, too, praying that they be forgiven - they would assuredly find that God is an acceptor of repentance, a dispenser of grace.

And not an apostle We have sent but to be obeyed by Allah's command. And if they, when they had wronged their souls, had come unto thee and begged forgiveness of Allah, and the apostle had begged forgiveness for them they would surely have found Allah Relentant, Merciful.

We sent no Messenger, but to be obeyed by Allah's Leave. If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad SAW) and begged Allah's Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allah All-Forgiving (One Who accepts repentance), Most Merciful.

We did not send any messenger except to be obeyed by God’s leave. Had they, when they wronged themselves, come to you, and prayed for God's forgiveness, and the Messenger had prayed for their forgiveness, they would have found God Relenting and Merciful.

(And tell them that) We never sent a Messenger but that he should be obeyed by the leave of Allah. If whenever they wronged themselves they had come to you praying to Allah for forgiveness, and had the Messenger prayed for their forgiveness, they would indeed have found Allah All-Forgiving, All-Compassionate.

We sent no Messenger, but to be obeyed by Allah's leave. If they, when they were unjust to themselves, had come to you and begged Allah's forgiveness, and the Messenger had begged forgiveness for them, indeed, they would have found Allah All-Forgiving, Most Merciful.

We sent no messenger save that he should be obeyed by Allah's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful.

We did not send any apostle but to be obeyed by Allah’s leave. Had they, when they wronged themselves, come to you and pleaded to Allah for forgiveness, and the Apostle had pleaded for them [to Allah]for forgiveness, they would have surely found Allah all-clement, all-merciful.

We did not send a Messenger except that he should be obeyed, by the permission of Allah. If, when they wronged themselves, they had come to you and asked Allah for forgiveness, and the Messenger had asked for forgiveness for them, they would have found Allah the Turner, the Most Merciful.

And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.

We did not send any Messengers for any reason other than to be obeyed because of the will of God. If they ever do injustice to themselves and come to you (Muhammad) asking for God's forgiveness and if the Messenger also was to ask God to forgive them, they would certainly find God All-forgiving and All-merciful.

And We did not send any apostle but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.

Wam<u>a</u> arsaln<u>a</u> min rasoolin ill<u>a</u> liyu<u>ta</u>AAa bii<u>th</u>ni All<u>a</u>hi walaw annahum i<u>th</u> <i><u>th</u></i>alamoo anfusahum j<u>a</u>ooka fa<b>i</b>staghfaroo All<u>a</u>ha wa<b>i</b>staghfara lahumu a<b>l</b>rrasoolu lawajadoo All<u>a</u>ha taww<u>a</u>ban ra<u>h</u>eem<u>a</u><b>n</b>

All the messengers We sent were meant to be obeyed by God's leave. If they had come to you and sought forgiveness from God whenever they wronged themselves, and the Messenger had prayed for forgiveness for them, they would have found that God is ever-forgiving and merciful.

We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.

Indeed, by your Lord, they will not believe till they make you adjudge in their disputes and find no constraint in their minds about your decisions and accept them with full acquiescence.

So O dear Prophet (Mohammed – peace and blessings be upon him), by oath of your Lord, they will not be Muslims until they appoint you a judge for the disputes between them – and then whatever you have decided, they should not find opposition to it within their hearts, and they must accept it wholeheartedly.

But no, by thy Lord! they will not believe till they make thee the judge regarding the disagreement between them, then they shall find in themselves no impediment touching thy verdict, but shall surrender in full submission.

But nay, by thy Sustainer! They do not [really] believe unless they make thee [O Prophet] a judge of all on which they disagree among themselves, and then find in their hearts no bar to an acceptance of thy decision and give themselves up [to it] in utter self-surrender.

Aye! by thy Lord, they shall not believe until they have made thee judge of that which is disputed among them, and then find no vexation in their hearts with that which thou hast decreed, and they submit with full submission.

But no, by your Lord, they can have no Faith, until they make you (O Muhammad SAW) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.

But no, by your Lord, they will not believe until they call you to arbitrate in their disputes, and then find within themselves no resentment regarding your decisions, and submit themselves completely.

But no, by your Lord, they cannot become true be-lievers until they seek your arbitration in all matters on which they disagree among themselves, and then find not the least vexation in their hearts over what you have decided, and accept it in willing submission.

But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.

But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission.

But no, by your Lord! They will not believe until they make you a judge in their disputes, then do not find within their hearts any dissent to your verdict and submit in full submission.

But no, by your Lord, they will not believe you until they make you the judge regarding the disagreement between them, then, they will not find in themselves any discomfort concerning your verdict, and will surrender to you in full submission.

But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.

I swear by your Lord that they will not be considered believers until they let you judge their disputes and then they will find nothing in their souls to prevent them from accepting your judgment, thus, submitting themselves to the will of God.

But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission.

Fal<u>a</u> warabbika l<u>a</u> yuminoona <u>h</u>att<u>a</u> yu<u>h</u>akkimooka feem<u>a</u> shajara baynahum thumma l<u>a</u> yajidoo fee anfusihim <u>h</u>arajan mimm<u>a</u> qa<u>d</u>ayta wayusallimoo tasleem<u>a</u><b>n</b>

By your Lord, they will not be true believers until they seek your arbitration in their disputes and find within themselves no doubt about what you decide and accept it wholeheartedly.

But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction.

If We had commanded them to lay down their lives and to go forth from their homes, only a few would have obeyed; though had they followed what they had been commanded it would surely have been good for them and the strengthening of their faith.

And had We decreed for them to slay themselves or to leave their homes and families, only a few of them would have done it; and if they did what they are advised to, it would be good for them, and would have strengthened faith.

But had We prescribed for them, saying, 'Slay yourselves' or 'Leave your habitations,' they would not have done it, save a few of them; yet if they had done as they were admonished it would have been better for them, and stronger confirming them,

Yet if We were to ordain for them, "Lay down your lives," or, "Forsake your homelands," only a very few of them would do it - although, if they did what they are admonished to do, it would indeed be for their own good and apt to strengthen them greatly [in faith],

And had We prescribed unto them: slay yourselves or go forth from your dwellings, they had not done it, save a few of them. And did they do that which they are exhorted to do, it would be for them better and more strengthening.

And if We had ordered them (saying), "Kill yourselves (i.e. the innnocent ones kill the guilty ones) or leave your homes," very few of them would have done it; but if they had done what they were told, it would have been better for them, and would have strengthened their (Faith);

Had We decreed for them: “Kill yourselves,” or “Leave your homes,” they would not have done it, except for a few of them. But had they done what they were instructed to do, it would have been better for them, and a firmer confirmation.

Had We enjoined upon them: 'Slay yourselves', or 'Leave your habitations', very few of them would have done it; yet if they had done as they were admonished, it would have been better for them and would have strengthened them;

And if We had ordered them (saying), "Kill yourselves (i.e. the innnocent ones kill the guilty ones) or leave your homes," very few of them would have done it; but if they had done what they were told, it would have been better for them, and would have strengthened their conviction;

And if We had decreed for them: Lay down your lives or go forth from your dwellings, but few of them would have done it; though if they did what they are exhorted to do it would be better for them, and more strengthening;

Had We prescribed for them, [commanding]: ‘Slay [the guilty among] your folks or leave your habitations,’ they would not have done it except a few of them. And if they had done as they were advised, it would have been better for them and stronger in confirming [their faith].

Had We written for them, saying, 'Slay yourselves' or 'Emerge from your houses' they would not have done so, except a few of them. Yet, if they had done as they were exhorted, it would have been better for them, and stronger in firmness,

And if We had decreed upon them, "Kill yourselves" or "Leave your homes," they would not have done it, except for a few of them. But if they had done what they were instructed, it would have been better for them and a firmer position [for them in faith].

Had We commanded them to kill themselves or abandon their homes, only a few of them would have done it. If they had done what they had been advised to do, it would have strengthened their faith,

And if We had prescribed for them: Lay down your lives or go forth from your homes, they would not have done it except a few of them; and if they had done what they were admonished, it would have certainly been better for them and best in strengthening (them);

Walaw ann<u>a</u> katabn<u>a</u> AAalayhim ani oqtuloo anfusakum awi okhrujoo min diy<u>a</u>rikum m<u>a</u> faAAaloohu ill<u>a</u> qaleelun minhum walaw annahum faAAaloo m<u>a</u> yooAAa<i><u>th</u></i>oona bihi lak<u>a</u>na khayran lahum waashadda tathbeet<u>a</u><b>n</b>

If We had commanded them, "Lay down your lives or leave your dwellings," they would have not done it, save a few of them. If they had done what they were instructed to do, it would have been better for them, as well as more strengthening [for their faith],

If We had ordered them to sacrifice their lives or to leave their homes, very few of them would have done it: But if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith);

And We would have bestowed on them a great reward of Our own,

And were it so, We would bestow upon them a great reward from Ourselves.

and then We surely would have given them from Us a mighty wage,

whereupon We should indeed grant them, out of Our grace, a mighty reward,

And then We would surely have vouchsafed unto them from Our presence a mighty hire.

And indeed We should then have bestowed upon them a great reward from Ourselves.

And We would have given them from Our presence a rich compensation.

whereupon We would indeed grant them from Us a mighty reward,

And indeed We would then have bestowed upon them a great reward from Ourselves.

And then We should bestow upon them from Our presence an immense reward,

Then We would surely have given them from Us a great reward,

and then We would surely have given them from Our Own, a great wage,

And then We would have given them from Us a great reward.

We would have given them a great reward

And then We would certainly have given them from Ourselves a great reward.

Wai<u>th</u>an la<u>a</u>tayn<u>a</u>hum min ladunn<u>a</u> ajran AAa<i><u>th</u></i>eem<u>a</u><b>n</b>

and We would have given them a great reward of Our own,

And We should then have given them from our presence a great reward;

And led them to the path that is straight.

And would certainly guide them to the Straight Path.

and guided them on a straight path.

and indeed guide them onto a straight way.

And We would surely have guided them on the right path.

And indeed We should have guided them to a Straight Way.

And We would have guided them on a straight path.

and guide them to a straight way.

And indeed We would have guided them to the straight way.

And should guide them unto a straight path.

and We would have guided them to a straight path.

and guided them to a Straight Path.

And We would have guided them to a straight path.

and guided them to the right path.

And We would certainly have guided them in the right path.

Walahadayn<u>a</u>hum <u>s</u>ir<u>at</u>an mustaqeem<u>a</u><b>n</b>

and guided them to a straight path.

And We should have shown them the Straight Way.

Those who obey God and the Prophet are with those who are blessed by God, the prophets, the sincere and the trustful, the martyrs and the upright; and how excellent a company are they!

And whoever obeys Allah and His Noble Messenger, will be with those upon whom Allah has bestowed grace – that is, the Prophets and the truthful and the martyrs and the virtuous; and what excellent companions they are!

Whosoever obeys God, and the Messenger -- they are with those whom God has blessed, Prophets, just men, martyrs, the righteous; good companions they!

For, all who pay heed unto God and the Apostle shall be among those upon whom God has bestowed His blessings: the prophets, and those who never deviated from the truth, and those who [with their lives] bore witness to the truth, and the right­eous ones: and how goodly a company are these!

And whosoever obeyeth Allah and the apostle, then those shall be with them whom Allah hath blessed --from among the prophets, the saints, the martyrs, and the righteous. Excellent are these as a company!

And whoso obeys Allah and the Messenger (Muhammad SAW), then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqun (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddiq), the martyrs, and the righteous. And how excellent these companions are!

Whoever obeys God and the Messenger—these are with those whom God has blessed—among the prophets, and the sincere, and the martyrs, and the upright. Excellent are those as companions.

And he who obeys Allah and the Messenger -they shall be with those whom Allah has favoured -the Prophets, those steadfast in truthfulness, the martyrs, and the righteous." How excellent will they be for companions!

And whoever obeys Allah and the Messenger, then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets, the Siddiqin, the martyrs, and the righteous. And how excellent these companions are!

Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favour, of the prophets and the saints and the martyrs and the righteous. The best of company are they!

Whoever obeys Allah and the Apostle—they are with those whom Allah has blessed, including the prophets and the truthful, the martyrs and the righteous, and excellent companions are they!

Whosoever obeys Allah, and the Messenger, they are with those whom Allah has favored, the Prophets, the sincere, the martyrs and the righteous, and these are the best company.

And whoever obeys Allah and the Messenger - those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions.

One who obeys God and the Messenger is the friend of the Prophets, saints, martyrs, and the righteous ones to whom God has granted His favors. They are the best friends that one can have.

And whoever obeys Allah and the Apostle, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the good, and a goodly company are they!

Waman yu<u>t</u>iAAi All<u>a</u>ha wa<b>al</b>rrasoola faol<u>a</u>ika maAAa alla<u>th</u>eena anAAama All<u>a</u>hu AAalayhim mina a<b>l</b>nnabiyyeena wa<b>al</b><u>ss</u>iddeeqeena wa<b>al</b>shshuhad<u>a</u>i wa<b>al</b><u>ssa</u>li<u>h</u>eena wa<u>h</u>asuna ol<u>a</u>ika rafeeq<u>a</u><b>n</b>

Whoever obeys God and the Messenger will be among those He has blessed: the messengers, the truthful, the witnesses, and the righteous. What excellent companions these are!

All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship!

This is a favour from God; and sufficient is God, the all-knowing.

This is Allah’s munificence; and Allah is Sufficient, the All Knowing.

That is the bounty from God; God suffices as One who knows.

Such is the bounty of God - and none has the knowledge which God has.

That is the grace from Allah, and sufficeth Allah as Knower!

Such is the Bounty from Allah, and Allah is Sufficient as All-Knower.

That is the grace from God. God suffices as Knower.

That is a bounty from Allah, and Allah suffices to know the truth.

Such is the bounty from Allah, and Allah is sufficient as All-Knower.

That is bounty from Allah, and Allah sufficeth as Knower.

That is the grace of Allah, and Allah suffices as knower [of His creatures].

This is the Bounty of Allah. It is sufficient that Allah is the Knowledgeable.

That is the bounty from Allah, and sufficient is Allah as Knower.

The favors of God are such, and He knows very well (how to reward you).

This is grace from Allah, and sufficient is Allah as the Knower.

<u>Tha</u>lika alfa<u>d</u>lu mina All<u>a</u>hi wakaf<u>a</u> bi<b>A</b>ll<u>a</u>hi AAaleem<u>a</u><b>n</b>

That is God's favour. Sufficient is God's infinite knowledge.

Such is the bounty from Allah: And sufficient is it that Allah knoweth all.

O believers, take precautions, and advance in detachments, or go all together in a body.

O People who Believe! Be cautious, then advance towards the enemy in small numbers or all together.

O believers, take your precautions; then move forward in companies, or move forward all together.

O YOU who have attained to faith! Be fully prepared against danger, whether you go to war in small groups or all together.

O Ye who believe! take your precaution then sally forth in detachment or sally forth all together.

O you who believe! Take your precautions, and either go forth (on an expedition) in parties, or go forth all together.

O you who believe! Take your precautions, and mobilize in groups, or mobilize altogether.

Believers! Always be on your guard against encounters. Then (as circumstance demands) either advance in detachments or advance in a body.

O you who believe! Take your precautions, and either go forth (on an expedition) in parties, or go forth all together.

O ye who believe! Take your precautions, then advance the proven ones, or advance all together.

O you who have faith! Take your precautions, then go forth in companies, or go forth en masse.

Believers, take your precautions. March in detachments or march all together.

O you who have believed, take your precaution and [either] go forth in companies or go forth all together.

Believers, always be well prepared and on your guard. March in small groups or all together.

O you who believe! take your precaution, then go forth in detachments or go forth in a body.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo khu<u>th</u>oo <u>h</u>i<u>th</u>rakum fa<b>i</b>nfiroo thub<u>a</u>tin awi infiroo jameeAA<u>a</u><b>n</b>

You who believe, take your precautions and then go forth in small groups or go forth all together.

O ye who believe! Take your precautions, and either go forth in parties or go forth all together.

Someone among you will surely lag behind, and if calamity should befall you, will say: "God was gracious to me that I was not among them."

Indeed among you is one who will certainly loiter behind; then if some disaster were to befall you, he would say, “It was Allah’s grace upon me that I was not present with them!”

Some of you there are that are dilatory; then, if an affliction visits you, he says, 'God has blessed me, in that I was not a martyr with them.'

And, behold, there are indeed among you such as would lag behind, and then, if calamity befalls you, say, "God has bestowed His favour upon me in that I did not accompany them."

And verily there Is among you he who laggeth behind, and if an ill befalleth you, he saith: surely Allah hath bestowed favour on me in that I was not Present with them.

There is certainly among you he who would linger behind (from fighting in Allah's Cause). If a misfortune befalls you, he says, "Indeed Allah has favoured me in that I was not present among them."

Among you is he who lags behind. Then, when a calamity befalls you, he says, “God has favored me, that I was not martyred with them.”

Among you there is such who lags behind, then if some affliction strikes you, he says: 'Indeed Allah bestowed His favour upon me that I was not present with them.'

There is certainly among you he who would linger behind. If a misfortune befalls you, he says, "Indeed Allah has favored me in that I was not present among them."

Lo! among you there is he who loitereth; and if disaster overtook you, he would say: Allah hath been gracious unto me since I was not present with them.

Among you is indeed he who drags his feet, and should an affliction visit you, he says, ‘It was certainly Allah’s blessing that I did not accompany them!’

Surely, there are among you, he who lingers, then, if an affliction hits you, he would say: 'Allah has favored me, that I was not a martyr with them'

And indeed, there is among you he who lingers behind; and if disaster strikes you, he says, "Allah has favored me in that I was not present with them."

There are some among you who lag behind (in battle) and if you were to experience hardship, they would say, "It was certainly due to God's favors to us that we were not present with them,"

And surely among you is he who would certainly hang back! If then a misfortune befalls you he says: Surely Allah conferred a benefit on me that I was not present with them.

Wainna minkum laman layuba<u>tt</u>ianna fain a<u>sa</u>batkum mu<u>s</u>eebatun q<u>a</u>la qad anAAama All<u>a</u>hu AAalayya i<u>th</u> lam akun maAAahum shaheed<u>a</u><b>n</b>

Among you are some who lag behind and if you encounter a setback, they say, "God has been gracious to me; I was not present with them."

There are certainly among you men who would tarry behind: If a misfortune befalls you, they say: "Allah did favour us in that we were not present among them."

But if success comes to you from God he will say, as though no love existed between you and him: "I wish I were with them, for I would have certainly met with great success."

And were you to receive Allah’s munificence (a bounty), he would surely say – as if there had been no friendship between you and him – “Alas – if only I had been with them, I would have achieved a great success!”

But if a bounty from God visits you, he will surely say, as if there had never been any affection between you and him, 'Would that I had been with them, to attain a mighty triumph!'

But if good fortune comes to you from God, such a person is sure to say - just as if there had never been any question of love between you and him -: "Oh, would that I had been with them, and thus had a [share in their] mighty triumph!"

And if there betideth you grace from Allah, then, as though there had been no tenderness between you and him, he saith: would that I had been with them! then I would have achieved a mighty achievement.

But if a bounty (victory and booty) comes to you from Allah, he would surely say - as if there had never been ties of affection between you and him - "Oh! I wish I had been with them; then I would have achieved a great success (a good share of booty)."

But when some bounty from God comes to you, he says—as if no affection existed between you and him—“If only I had been with them, I would have achieved a great victory.”

And if a bounty from Allah is given you, he says - and says as if there never was any affection between you and him - 'Oh, would that I had been with them, I would have come by a great gain.

But if a bounty comes to you from Allah, he would surely say ـ as if there had never been ties of affection between you and him, "Oh! I wish I had been with them; then I would have achieved a great success."

And if a bounty from Allah befell you, he would surely cry, as if there had been no love between you and him: Oh, would that I had been with them, then should I have achieved a great success!

But should a bounty from Allah come to you, he will say—as if there were no [tie of friendship and] affection between you and him—‘I wish I were with them so that I had achieved a great success!’

But, if the Bounty of Allah reaches you, he would surely say as if there had never been any affection between you and him: 'Would that I had been with them! I should have indeed won a great triumph'

But if bounty comes to you from Allah, he will surely say, as if there had never been between you and him any affection. "Oh, I wish I had been with them so I could have attained a great attainment."

but if you were to receive a favor from God, they would certainly say, "(We have been ignored) as if there was no friendship among us. Would that we had been there with them for we would have had a great success."

And if grace from Allah come to you, he would certainly cry out, as if there had not been any friendship between you and him: Would that I had been with them, then I should have attained a mighty good fortune.

Walain a<u>sa</u>bakum fa<u>d</u>lun mina All<u>a</u>hi layaqoolanna kaan lam takun baynakum wabaynahu mawaddatun y<u>a</u> laytanee kuntu maAAahum faafooza fawzan AAa<i><u>th</u></i>eem<u>a</u><b>n</b>

But if, by God's grace, good fortune should be your lot, they will say, "If only I had been with them I should have achieved a great success," as if no affection had existed between you and them.

But if good fortune comes to you from Allah, they would be sure to say - as if there had never been Ties of affection between you and them - "Oh! I wish I had been with them; a fine thing should I then have made of it!"

Those who barter the life of this world for the next should fight in the way of God. And We shall bestow on him who fights in the way of God, whether he is killed or is victorious, a glorious reward.

So those who sell the life of this world for the Hereafter, must fight in Allah's cause; and We shall bestow a great reward upon whoever fights in Allah's cause, whether he is martyred or is victorious.

So let them fight in the way of God who sell the present life for the world to come; and whosoever fights in the way of God and is slain, or conquers, We shall bring him a mighty wage.

Hence, let them fight in God's cause - all who are willing to barter the life of this world for the life to come: for unto him who fights in God's cause, whether he be slain or be victorious, We shall in time grant a mighty reward.

Let them wherefore fight in the way of Allah those who have purchased the life of this world for the Hereafter: And whosoever fighteth in the way of Allah, and is then slain or overcometh, We shall vouchsafe unto him a mighty hire.

Let those (believers) who sell the life of this world for the Hereafter fight in the Cause of Allah, and whoso fights in the Cause of Allah, and is killed or gets victory, We shall bestow on him a great reward.

Let those who sell the life of this world for the Hereafter fight in the cause of God. Whoever fights in the cause of God, and then is killed, or achieves victory, We will grant him a great compensation.

Let those who seek the life of the Next World in exchange for the life of this world fight in the way of Allah. We shall grant a mighty reward to whoever fights in the way of Allah, whether he is slain or comes out victorious.

So fight those who trade the life of this world with the Hereafter, in the cause of Allah, and whoever fights in the cause of Allah, and is killed or gets victory, We shall bestow on him a great reward.

Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward.

Let those who sell the life of this world for the Hereafter fight in the way of Allah; and whoever fights in the way of Allah, and then is slain, or he subdues [the enemy], We shall soon give him a great reward.

So let those who sell the worldly life for the Everlasting Life fight in the way of Allah, whoever fights in the way of Allah, and is killed or conquers, We shall give him a great wage.

So let those fight in the cause of Allah who sell the life of this world for the Hereafter. And he who fights in the cause of Allah and is killed or achieves victory - We will bestow upon him a great reward.

Those who want to buy the life hereafter with this life should fight for the cause of God. We will give them a great reward whether they are killed or whether they are victorious.

Therefore let those fight in the way of Allah, who sell this world's life for the hereafter; and whoever fights in the way of Allah, then be he slain or be he victorious, We shall grant him a mighty reward.

Falyuq<u>a</u>til fee sabeeli All<u>a</u>hi alla<u>th</u>eena yashroona al<u>h</u>ay<u>a</u>ta a<b>l</b>dduny<u>a</u> bi<b>a</b>l<u>a</u>khirati waman yuq<u>a</u>til fee sabeeli All<u>a</u>hi fayuqtal aw yaghlib fasawfa nuteehi ajran AAa<i><u>th</u></i>eem<u>a</u><b>n</b>

Let those who would exchange the life of this world for the Hereafter, fight for the cause of God; whoever fights for the cause of God, whether he is slain or is victorious, to him We shall give a great reward.

Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory - Soon shall We give him a reward of great (value).

What has come upon you that you fight not in the cause of God and for the oppressed, men, women and children, who pray: "Get us out of this city, O Lord, whose people are oppressors; so send us a friend by Your will, and send us a helper."

And what is the matter with you, that you should not fight in Allah’s cause and for the feeble men, and women, and children, who invoke, “Our Lord! Liberate us from this town, the people of which are unjust; and give us a protector from Yourself; and give us a supporter from Yourself.” (Allah has created many supporters for the believers.)

How is it with you, that you do not fight in the way of God, and for the men, women, and children who, being abased, say, 'Our Lord, bring us forth from this city whose people are evildoers, and appoint t us a protector from Thee, and appoint to us from Thee a helper'?

And how could you refuse to fight in the cause of God and of the utterly helpless men and women and children who are crying, "O our Sustainer! Lead us forth [to freedom] out of this land whose people are oppressors, and raise for us, out of Thy grace, a protector, and raise for us, out of Thy grace, one who will bring us succour!"

And what aileth you that ye fight not in the way of Allah and for the oppressed among men and women and Children who say: our Lord! take US forth from this town whereof the people are Wrong-doing, and appoint us from before Thee a patron, and appoint us from before Thee a helper!

And what is wrong with you that you fight not in the Cause of Allah, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: "Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help."

And why would you not fight in the cause of God, and the helpless men, and women, and children, cry out, “Our Lord, deliver us from this town whose people are oppressive, and appoint for us from Your Presence a Protector, and appoint for us from Your Presence a Victor.”

How is it that you do not fight in the way of Allah and in support of the helpless - men, women and children -who pray: 'Our Lord, bring us out of this land whose people are oppressors and appoint for us from Yourself, a protector, and appoint for us from Yourself a helper'?.

And what is wrong with you that you fight not in the cause of Allah, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: "Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help."

How should ye not fight for the cause of Allah and of the feeble among men and of the women and the children who are crying: Our Lord! Bring us forth from out this town of which the people are oppressors! Oh, give us from thy presence some protecting friend! Oh, give us from Thy presence some defender!

Why should you not fight in the way of Allah and the oppressed men, women, and children, who say, ‘Our Lord, bring us out of this town whose people are oppressors, and appoint for us a guardian from Yourself, and appoint for us a helper from Yourself’?

So why is it, that you do not fight in the way of Allah, and for the abased among men, women, and children who say: 'Our Lord, bring us out from this village whose people are harmdoers, and give to us a guardian from You, and give to us a helper from You.'

And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, "Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?"

Why do you not fight for the cause of God or save the helpless men, women, and children who cry out, "Lord, set us free from this town of wrong doers and send us a guardian and a helper?"

And what reason have you that you should not fight in the way of Allah and of the weak among the men and the women and the children, (of) those who say: Our Lord! cause us to go forth from this town, whose people are oppressors, and give us from Thee a guardian and give us from Thee a helper.

Wam<u>a</u> lakum l<u>a</u> tuq<u>a</u>tiloona fee sabeeli All<u>a</u>hi wa<b>a</b>lmusta<u>d</u>AAafeena mina a<b>l</b>rrij<u>a</u>li wa<b>al</b>nnis<u>a</u>i wa<b>a</b>lwild<u>a</u>ni alla<u>th</u>eena yaqooloona rabban<u>a</u> akhrijn<u>a</u> min h<u>ath</u>ihi alqaryati a<b>l</b><i><u>thth</u></i><u>a</u>limi ahluh<u>a</u> wa<b>i</b>jAAal lan<u>a</u> min ladunka waliyyan wa<b>i</b>jAAal lan<u>a</u> min ladunka na<u>s</u>eer<u>a</u><b>n</b>

And how should you not fight for the cause of God, and for the helpless old men, women, and children who say, "Deliver us, Lord, from this city of wrongdoers, grant us a protector out of Your grace and grant us a supporter out of Your grace?"

And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?- Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from Thee one who will protect; and raise for us from Thee one who will help!"

Those who believe fight in the way of God; and those who do not, only fight for the powers of evil; so you should fight the allies of Satan. Surely the stratagem of Satan is ineffective.

The believers fight for Allah’s cause; and the disbelievers fight for the devil’s cause – so fight against the friends of the devil; undoubtedly the devil’s conspiracy is weak.

The believers fight in the way of God, and the unbelievers fight in the idols' way. Fight you therefore against the friends of Satan; surely the guile of Satan is ever feeble.

Those who have attained to faith fight in the cause of God, whereas those who are bent on denying the truth fight in the cause of the powers of evil. Fight, then, against those friends of Satan: verily, Satan's guile is weak indeed!

These who believe fight in the way of Allah and those who disbelieve fight in the way of the devil. Fight then against the friends of Satan; verily the craft of Satan is ever feeble.

Those who believe, fight in the Cause of Allah, and those who disbelieve, fight in the cause of Taghut (Satan, etc.). So fight you against the friends of Shaitan (Satan); Ever feeble indeed is the plot of Shaitan (Satan).

Those who believe fight in the cause of God, while those who disbelieve fight in the cause of Evil. So fight the allies of the Devil. Surely the strategy of the Devil is weak.

Those who have faith fight in the way of Allah, while those who disbelieve fight in the way of taghut (Satan). Fight, then, against the fellows of Satan. Surely Satan's strategy is weak.

Those who believe, fight in the cause of Allah, and those who disbelieve, fight in the cause of the Taghut. So fight against the friends of Shaytan; ever feeble indeed is the plot of Shaytan.

Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil's strategy is ever weak.

Those who have faith fight in the way of Allah, and those who are faithless fight in the way of fake gods. So fight the friends of Satan; indeed the stratagems of Satan are always flimsy.

And those who believe fight in the way of Allah, but those who disbelieve fight in the way of the idol. Therefore, fight against those guided by satan. Indeed, satan's guile is always weak.

Those who believe fight in the cause of Allah, and those who disbelieve fight in the cause of Taghut. So fight against the allies of Satan. Indeed, the plot of Satan has ever been weak.

The believers fight for the cause of God. The unbelievers fight for the cause of the Satan. So fight against the friends of Satan for the evil plans of Satan are certainly weak.

Those who believe fight in the way of Allah, and those who disbelieve fight in the way of the Shaitan. Fight therefore against the friends of the Shaitan; surely the strategy of the Shaitan is weak.

Alla<u>th</u>eena <u>a</u>manoo yuq<u>a</u>tiloona fee sabeeli All<u>a</u>hi wa<b>a</b>lla<u>th</u>eena kafaroo yuq<u>a</u>tiloona fee sabeeli a<b>l</b><u>tta</u>ghooti faq<u>a</u>tiloo awliy<u>a</u>a a<b>l</b>shshay<u>ta</u>ni inna kayda a<b>l</b>shshay<u>ta</u>ni k<u>a</u>na <u>d</u>aAAeef<u>a</u><b>n</b>

The believers fight for the cause of God, while those who reject faith fight for Satan. Then fight the allies of Satan: Satan's scheming is truly weak.

Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan.

Have you not seen the people who were told: "Hold back your hands (from attacking), observe your devotional obligations and pay the zakat?" But when they were commanded to fight, behold, a section among them were filled with fear of men as though it were the fear of God and even more, and said: "O Lord, why did you make war compulsory for us? Why did you not allow us to live a little more?" Say to them: "How short-lived is the commerce of this world; but that of the next is best for those who fear God; and you will not be wronged the breadth of a thread."

Did you not see those to whom it was said, “Restrain your hands, keep the prayer established and pay the charity”; but when fighting was ordained for them, some of them started fearing people, the way they feared Allah – or even greater! And they said, “Our Lord! Why have You ordained fighting for us? If only You would have let us live some more!” Say (O dear Prophet Mohammed – peace and blessings be upon him), “The usage of this world is meagre; and the Hereafter is better for the pious; and you will not be wronged even (the weight of) a single thread.”

Hast thou not regarded those to whom it was said, 'Restrain your hands, and perform the prayer, and pay the alms'? Then, as soon as fighting is prescribed for them, there is a party of them fearing the people as they would fear God, or with a greater fear, and they say, 'Our Lord, why hast thou prescribed fighting for us? Why not defer us to a near term?' Say: 'The enjoyment of this world is little; the world to come is better for him who fears God; you shall not be wronged a single date-thread.'

ART THOU NOT aware of those who have been told, "Curb your hands, and be constant in prayer, and render the purifying dues"? But as soon as fighting [in God's cause] is ordained for them, lo, some of them stand in awe of men as one should stand in awe of God - or in even greater awe - and say, "O our Sustainer! Why hast Thou ordained fighting for us? If only Thou hadst granted us a delay for a little while!" Say: "Brief is the enjoyment of this world, whereas the life to come is the best for all who are conscious of God - since none of you shall be wronged by as much as a hair's breadth.

Hast thou not observed those unto whom it was said;. withhold your hands, and establish prayer and give the poor-rate; but when thereafter fighting was prescribed unto them, lo! there is a party of them dreading men as with the dread of Allah, or with greater dread; and they say: our Lord! why hast Thou prescribed unto us fighting! Wouldst that Thou hadst let us tarry a term nearby! Say thou: the enjoyment of the world is little, and the Hereafter is better for him who feareth God; and ye shall not be wronged a whit.

Have you not seen those who were told to hold back their hands (from fighting) and perform As-Salat (Iqamat-as-Salat), and give Zakat, but when the fighting was ordained for them, behold! a section of them fear men as they fear Allah or even more. They say: "Our Lord! Why have you ordained for us fighting? Would that you had granted us respite for a short period?" Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah, and you shall not be dealt with unjustly even equal to the Fatila (a scalish thread in the long slit of a date-stone).

Have you not considered those who were told, “Restrain your hands, and perform your prayers, and spend in regular charity”? But when fighting was ordained for them, a faction of them feared the people as God is ought to be feared, or even more. And they said, “Our Lord, why did You ordain fighting for us? If only You would postpone it for us for a short while.” Say, “The enjoyments of this life are brief, but the Hereafter is better for the righteous, and you will not be wronged one bit.”

Have you not seen those who were told: 'Restrain you hands, and establish the Prayer, and pay the Zakah'? But when fighting was enjoined upon them some of them feared men as one should fear Allah, or even more, and said: 'Our Lord, why have You ordained fighting for us? Why did You not grant us a little more respite?' Say to them: 'There is little enjoyment in this world. The World to Come is much better for the God-fearing. And you shall not be wronged even to the extent of the husk of a date-stone.

Have you not seen those who were told to hold back their hands (from fighting) and perform Salah and give Zakah, but when the fighting was ordained for them, behold! a section of them fear men as they fear Allah or even more. They say: "Our Lord! Why have You ordained for us fighting Would that You granted us respite for a short period" Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah, and you shall not be dealt with unjustly even equal to the Fatil.

Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poordue, but when fighting was prescribed for them behold! a party of them fear mankind even as their fear of Allah or with greater fear, and say: Our Lord! Why hast Thou ordained fighting for us? If only Thou wouldst give us respite yet a while! Say (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil); and ye will not be wronged the down upon a date-stone.

Have you not regarded those who were told, ‘Keep your hands off [from warfare], and maintain the prayer and give the zakat’? But when fighting was prescribed for them, behold, a part of them feared the people as if fearing Allah, or were even more afraid, and they said, ‘Our Lord! Why did You prescribe fighting for us? Why did You not respite us for a short time?!’ Say, ‘The enjoyments of this world are trifle and the Hereafter is better for the Godwary, and you will not be wronged so much as a single date-thread.

Have you not seen those to whom it has been said: 'Restrain your hands, establish your prayers and pay the obligatory charity' Then, as soon as fighting is written for them, there is a party of them fearing people as they would fear Allah, or with stronger fear. And they say: 'Our Lord, why have You written fighting for us, why not postpone us to a near term' Say: 'The pleasure of this life is little. The Everlasting Life is better for the cautious. You shall not be wronged a single tissue (of the fine skin that covers a date stone).

Have you not seen those who were told, "Restrain your hands [from fighting] and establish prayer and give zakah"? But then when fighting was ordained for them, at once a party of them feared men as they fear Allah or with [even] greater fear. They said, "Our Lord, why have You decreed upon us fighting? If only You had postponed [it for] us for a short time." Say, The enjoyment of this world is little, and the Hereafter is better for he who fears Allah. And injustice will not be done to you, [even] as much as a thread [inside a date seed]."

Have you not seen those who were told to stop fighting, to say their prayers, and pay the religious tax? When they were ordered to fight, some of them feared other men as much as or more than they feared God and so they said, "Lord, why have you ordered us to fight? If only you would give us a little time." (Muhammad), tell them, "The pleasures of the worldly life are trivial. The life hereafter is best for the pious ones. You will not be treated the slightest bit unjustly.

Have you not seen those to whom it was said: Withhold your hands, and keep up prayer and pay the poor-rate; but when fighting is prescribed for them, lo! a party of them fear men as they ought to have feared Allah, or (even) with a greater fear, and say: Our Lord! why hast Thou ordained fighting for us? Wherefore didst Thou not grant us a delay to a near end? Say: The provision of this world is short, and the hereafter is better for him who guards (against evil); and you shall not be wronged the husk of a date stone.

Alam tara il<u>a</u> alla<u>th</u>eena qeela lahum kuffoo aydiyakum waaqeemoo a<b>l</b><u>ss</u>al<u>a</u>ta wa<u>a</u>too a<b>l</b>zzak<u>a</u>ta falamm<u>a</u> kutiba AAalayhimu alqit<u>a</u>lu i<u>tha</u> fareequn minhum yakhshawna a<b>l</b>nn<u>a</u>sa kakhashyati All<u>a</u>hi aw ashadda khashyatan waq<u>a</u>loo rabban<u>a</u> lima katabta AAalayn<u>a</u> alqit<u>a</u>la lawl<u>a</u> akhkhartan<u>a</u> il<u>a</u> ajalin qareebin qul mat<u>a</u>AAu a<b>l</b>dduny<u>a</u> qaleelun wa<b>a</b>l<u>a</u>khiratu khayrun limani ittaq<u>a</u> wal<u>a</u> tu<i><u>th</u></i>lamoona fateel<u>a</u><b>n</b>

Have you not seen those to whom it was said, "Restrain your hands, say your prayers and pay the prescribed alms?" And when they have been ordered to fight, some of them have felt afraid of human beings just as they should be afraid of God, or they are even more afraid. They say, "Our Lord, why have You ordered us to fight? If You would only postpone it for a little while longer!" Say, "The benefits of this world are negligible and the Hereafter will be better for one who fears God; and you shall not be wronged in the slightest.

Hast thou not turned Thy vision to those who were told to hold back their hands (from fight) but establish regular prayers and spend in regular charity? When (at length) the order for fighting was issued to them, behold! a section of them feared men as - or even more than - they should have feared Allah: They said: "Our Lord! Why hast Thou ordered us to fight? Wouldst Thou not Grant us respite to our (natural) term, near (enough)?" Say: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: Never will ye be dealt with unjustly in the very least!

Death will overtake you wheresoever you be, even in the mightiest of towers. Yet if some good comes their way they say: "It is from God;" and if it is evil that befalls them, they say: "It is indeed from you." Say to them: "Every thing is from God." O, what has come upon the people that even this they fail to understand!

Death will come to you wherever you may be, even if you were in strong fortresses; if some good reaches them they say, “This is from Allah”; and if any misfortune reaches them, they say, “This is from you”; say, “Everything is from Allah”; what is wrong with these people, that they do not seem to understand anything?

Wherever you may be, death will overtake you, though you should be in raised-up towers. And if a good thing visits them, they say, 'This is from God'; but if an evil thing visits them, they say, 'This is from thee.' Say: 'Everything is from God.' How is it with this people? They scarcely understand any tiding.

Wherever you may be, death will overtake you - even though you be in towers raised high. "Yet, when a good thing happens to them, some [people] say, "This is from God," whereas when evil befalls them, they say, "This is from thee [O fellow­man]!” Say: "All is from God." What, then, is amiss with these people that they are in no wise near to grasping the truth of what they are told?

Wheresoever ye may be, death shall overtake you, even though ye be in fortresses plastered. And if there betideth them some good, they say: this is from God. And if there betideth them some ill, they say: this is because of thee. Say thou: everything is from Allah. What aileth then this people, that well-nigh they understand not any speech

"Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!" And if some good reaches them, they say, "This is from Allah," but if some evil befalls them, they say, "This is from you (O Muhammad SAW)." Say: "All things are from Allah," so what is wrong with these people that they fail to understand any word?

Wherever you may be, death will catch up with you, even if you were in fortified towers. When a good fortune comes their way, they say, “This is from God.” But when a misfortune befalls them, they say, “This is from you.” Say, “All is from God.” So what is the matter with these people, that they hardly understand a thing?

Wherever you might be, death will overtake you even though you be in massive towers. And when some good happens to them, they say: 'This is from Allah'; whereas when some misfortune befalls them, they say: 'This is because of you'. Say: 'All is from Allah.' What has happened to this people that they seem to understand nothing?

"Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!" And if some good reaches them, they say, "This is from Allah," but if some evil befalls them, they say, "This is from you." Say: "All things are from Allah," so what is wrong with these people that they fail to understand any word

Wheresoever ye may be, death will overtake you, even though ye were in lofty towers. Yet if a happy thing befalleth them they say: This is from Allah; and if an evil thing befalleth them they say: This is of thy doing (O Muhammad). Say (unto them): All is from Allah. What is amiss with these people that they come not nigh to understand a happening?

Wherever you may be death will overtake you, even if you were in fortified towers.’ If any good befalls them, they say, ‘This is from Allah;’ and when an ill befalls them, they say, ‘This is from you.’ Say, ‘All is from Allah.’ What is the matter with these people that they would not understand any matter?

Wherever you are, death will overtake you, even if you shall be in the fortified, high towers' If bounty reaches them, they say: 'This is from Allah' but when evil hits them, they say: 'This is from you' Say to them: 'All is from Allah' What is the matter with this people that they scarcely understand any statement.

Wherever you may be, death will overtake you, even if you should be within towers of lofty construction. But if good comes to them, they say, "This is from Allah "; and if evil befalls them, they say, "This is from you." Say, "All [things] are from Allah." So what is [the matter] with those people that they can hardly understand any statement?

Wherever you are, death will find you even if you hide yourselves in firmly constructed towers. Whenever people experience good fortune, they say that it is from God but whenever they experience misfortune, they say it is because of you, (Muhammad). Tell them, "Everything is from God." What is wrong with these people that they do not even try to understand?

Wherever you are, death will overtake you, though you are in lofty towers, and if a benefit comes to them, they say: This is from Allah; and if a misfortune befalls them, they say: This is from you. Say: All is from Allah, but what is the matter with these people that they do not make approach to understanding what is told (them)?

Aynam<u>a</u> takoonoo yudrikkumu almawtu walaw kuntum fee buroojin mushayyadatin wain tu<u>s</u>ibhum <u>h</u>asanatun yaqooloo h<u>ath</u>ihi min AAindi All<u>a</u>hi wain tu<u>s</u>ibhum sayyiatun yaqooloo h<u>ath</u>ihi min AAindika qul kullun min AAindi All<u>a</u>hi fam<u>a</u>li h<u>a</u>ol<u>a</u>i alqawmi l<u>a</u> yak<u>a</u>doona yafqahoona <u>h</u>adeeth<u>a</u><b>n</b>

Wherever you may be, death will overtake you, even if you be in strongly built towers." If some good befalls them, they say, "This is from God," and if ill befalls them, they say, "This is from you." Tell them, "All is from God." But what is wrong with these people that they fail to understand anything?

"Wherever ye are, death will find you out, even if ye are in towers built up strong and high!" If some good befalls them, they say, "This is from Allah"; but if evil, they say, "This is from thee" (O Prophet). Say: "All things are from Allah." But what hath come to these people, that they fail to understand a single fact?

What comes to you of good is verily from God; and what comes to you of ill is from your own self (your actions). We have sent you as apostle to all mankind; and God is sufficient as witness.

Whatever good reaches you, O listeners, is from Allah, and whatever ill reaches you is from yourselves; and We have sent you (O dear Prophet Mohammed – peace and blessings be upon him) as a Noble Messenger towards all mankind; and Allah is Sufficient, as a Witness.

Whatever good visits thee, it is of God; whatever evil visits thee is of thyself. And We have sent thee to men a Messenger; God suffices for a witness.

Whatever good happens to thee is from God; and whatever evil befalls thee is from thyself. AND WE have sent thee [O Muhammad] as an apostle unto all mankind: and none can bear witness [thereto] as God does.

Whatsoever of good betideth thee is from Allah, and whatsoever of ill betideth thee is because of thy self. And We have sent thee unto the mankind as an apostle; and sufficieth Allah as a Witness.

Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad SAW) as a Messenger to mankind, and Allah is Sufficient as a Witness.

Whatever good happens to you is from God, and whatever bad happens to you is from your own self. We sent you to humanity as a messenger, and God is Witness enough.

Whatever good happens to you is from Allah; and whatever misfortune smites you is because of your own action. We have sent you to mankind (O Muhammad!) as a Messenger, and Allah is sufficient as a witness.

Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you as a Messenger to mankind, and Allah is sufficient as a Witness.

Whatever of good befalleth thee (O man) it is from Allah, and whatever of ill befalleth thee it is from thyself. We have sent thee (Muhammad) as a messenger unto mankind and Allah is sufficient as Witness.

Whatever good befalls you is from Allah; and whatever ill befalls you is from yourself. We sent you as an apostle to mankind, and Allah suffices as witness.

Whatever good reaches you, it is from Allah, and whatever evil reaches you, it is from yourself. We have sent you (Prophet Muhammad) as a Messenger to humanity. Allah is sufficient for a Witness.

What comes to you of good is from Allah, but what comes to you of evil, [O man], is from yourself. And We have sent you, [O Muhammad], to the people as a messenger, and sufficient is Allah as Witness.

Whatever good you may receive is certainly from God and whatever you suffer is from yourselves. We have sent you, (Muhammad), as a Messenger to people. God is a Sufficient witness to your truthfulness.

Whatever benefit comes to you (O man!), it is from Allah, and whatever misfortune befalls you, it is from yourself, and We have sent you (O Prophet!), to mankind as an apostle; and Allah is sufficient as a witness.

M<u>a</u> a<u>sa</u>baka min <u>h</u>asanatin famina All<u>a</u>hi wam<u>a</u> a<u>sa</u>baka min sayyiatin famin nafsika waarsaln<u>a</u>ka li<b>l</b>nn<u>a</u>si rasoolan wakaf<u>a</u> bi<b>A</b>ll<u>a</u>hi shaheedan

Whatever good befalls you, it is from God: and whatever ill befalls you is from yourself. We have sent you forth as a messenger to mankind; and God suffices as a witness.

Whatever good, (O man!) happens to thee, is from Allah; but whatever evil happens to thee, is from thy (own) soul. and We have sent thee as a messenger to (instruct) mankind. And enough is Allah for a witness.

He who obeys the Apostle obeys God; and if some turn away (remember) We have not sent you as warden over them.

Whoever obeys the Noble Messenger has indeed obeyed Allah; and for those who turn away – We have not sent you as their saviour.

Whosoever obeys the Messenger, thereby obeys God; and whosoever turns his back - We have not sent thee to be a watcher over them.

Whoever pays heed unto the Apostle pays heed unto God thereby; and as for those who turn away - We have not sent thee to be their keeper.

Whosoever obeyeth the apostle hath indeed obeyed Allah, and whosoever turnoth away -We have not sent thee over them as a keeper.

He who obeys the Messenger (Muhammad SAW), has indeed obeyed Allah, but he who turns away, then we have not sent you (O Muhammad SAW) as a watcher over them.

Whoever obeys the Messenger is obeying God. And whoever turns away—We did not send you as a watcher over them.

He who obeys the Messenger thereby obeys Allah; as for he who turns away, We have not sent you as a keeper over them!

He who obeys the Messenger, has indeed obeyed Allah, but he who turns away, then We have not sent you as a watcher over them.

Whoso obeyeth the messenger hath obeyed Allah, and whoso turneth away: We have not sent thee as a warder over them.

Whoever obeys the Apostle certainly obeys Allah; and as for those who turn their backs [on you]; We have not sent you to keep watch over them.

Whosoever obeys the Messenger, indeed he has obeyed Allah. As for those who turn away, We have not sent you to be their protector.

He who obeys the Messenger has obeyed Allah; but those who turn away - We have not sent you over them as a guardian.

One who obeys the Messenger has certainly obeyed God. You have not been sent to watch over those who turn away from you.

Whoever obeys the Apostle, he indeed obeys Allah, and whoever turns back, so We have not sent you as a keeper over them.

Man yu<u>t</u>iAAi a<b>l</b>rrasoola faqad a<u>ta</u>AAa All<u>a</u>ha waman tawall<u>a</u> fam<u>a</u> arsaln<u>a</u>ka AAalayhim <u>h</u>afee<i><u>th</u></i><u>a</u><b>n</b>

He who obeys the Messenger obeys God. As for those who turn away, know that We have not sent you to be their keeper.

He who obeys the Messenger, obeys Allah: But if any turn away, We have not sent thee to watch over their (evil deeds).

They say: "We obey;" but when they leave your company, a section of them discuss at night other things than you had said; but God takes note of what they discuss. So turn aside from them and trust in God; and God is sufficient as protector.

And they say, “We have obeyed”; and when they go away from you, a group of them spend the night conspiring against what they had said; and Allah records what they conspired by night; therefore O dear Prophet (Mohammed – peace and blessings be upon him) avoid them and rely upon Allah; and Allah is Sufficient as a Trustee (of affairs).

They say, 'Obedience'; but when they sally forth from thee, a party of them meditate all night on other than what thou sayest. God writes down their meditations; so turn away from them, and put thy trust in God; God suffices for a guardian.

And they say, "We do pay heed unto thee'' - but when they leave thy presence, some of them devise, in the dark of night, [beliefs] other than thou art voicing; and all the while God records what they thus devise in the dark of night. Leave them, then, alone, and place thy trust in God: for none is as worthy of trust as God.

And they say: Obedience. Then when they so forth from before thee, a part of them plan together by night other than they had said: and Allah writeth down that which they plan by night. Wherefore turn thou from them and trust in Allah and sufficeth Allah as a Trustee.

They say: "We are obedient," but when they leave you (Muhammad SAW), a section of them spend all night in planning other than what you say. But Allah records their nightly (plots). So turn aside from them (do not punish them), and put your trust in Allah. And Allah is Ever All-Sufficient as a Disposer of affairs.

They profess obedience, but when they leave your presence, some of them conspire something contrary to what you said. But God writes down what they conspire. So avoid them, and put your trust in God. God is Guardian enough.

They say (in your presence): 'We obey', but when they leave your presence a party of them meets by night to plan against what you have said. Allah takes note of all their plots. So, let them alone, and put your trust in Allah. Allah is sufficient as a guardian.

They say: "We are obedient," but when they leave you, a section of them spends all night in planning other than what you say. But Allah records their nightly (plots). So turn aside from them (do not punish them), and put your trust in Allah. And Allah is Ever All-Sufficient as a Disposer of affairs.

And they say: (It is) obedience; but when they have gone forth from thee a party of them spend the night in planning other than what thou sayest. Allah recordeth what they plan by night. So oppose them and put thy trust in Allah. Allah is sufficient as Trustee.

They profess obedience [to you], but when they go out from your presence, a group of them conspire overnight [to do] something other than what you say. But Allah records what they conspire overnight. So disregard them and put your trust in Allah, for Allah suffices as trustee.

They say, 'Obedience' but as soon as they leave you, a party of them hide other than what they said. Allah writes down what they hide. So turn away from them, and rely on Allah. Allah is sufficient for a Guardian.

And they say, "[We pledge] obedience." But when they leave you, a group of them spend the night determining to do other than what you say. But Allah records what they plan by night. So leave them alone and rely upon Allah. And sufficient is Allah as Disposer of affairs.

They proclaim obedience to you but as soon as they leave at night, a group of them make secret plans to do the contrary of what you have told them to do. God keeps the record of their nocturnal plans. Therefore, leave them alone and put your trust in God; He is Sufficient for you as your Guardian.

And they say: Obedience. But when they go out from your presence, a party of them decide by night upon doing otherwise than what you say; and Allah writes down what they decide by night, therefore turn aside from them and trust in Allah, and Allah is sufficient as a protector.

Wayaqooloona <u>ta</u>AAatun fai<u>tha</u> barazoo min AAindika bayyata <u>ta</u>ifatun minhum ghayra alla<u>th</u>ee taqoolu wa<b>A</b>ll<u>a</u>hu yaktubu m<u>a</u> yubayyitoona faaAAri<u>d</u> AAanhum watawakkal AAal<u>a</u> All<u>a</u>hi wakaf<u>a</u> bi<b>A</b>ll<u>a</u>hi wakeel<u>a</u><b>n</b>

They say: "We obey you," but as soon as they leave you, a group of them plan together by night against what you say. God records whatever they scheme. So ignore them, and put your trust in God. God is sufficient as a trustee.

They have "Obedience" on their lips; but when they leave thee, a section of them Meditate all night on things very different from what thou tellest them. But Allah records their nightly (plots): So keep clear of them, and put thy trust in Allah, and enough is Allah as a disposer of affairs.

Do they not ponder over the Qur'an? Had it been the word of any other but God they would surely have found a good deal of variation in it.

So do they not ponder about the Qur’an? And had it been from anyone besides Allah, they would certainly find much contradiction in it.

What, do they not ponder the Koran? If it had been from other than God surely they would have found in it much inconsistency.

Will they not, then, try to understand this Qur’an? Had it issued from any but God, they would surely have found in it many an inner contradiction!

Ponder then they not on the Qur'an? Were it from other than Allah they would surely find therein many a contradiction.

Do they not then consider the Quran carefully? Had it been from other than Allah, they would surely have found therein much contradictions.

Do they not ponder the Quran? Had it been from any other than God, they would have found in it much discrepancy.

Do they not ponder about the Qur'an? Had it been from any other than Allah, they would surely have found in it much inconsistency.

Do they not then consider the Qur'an carefully Had it been from other than Allah, they would surely, have found therein contradictions in abundance.

Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much incongruity.

Do they not contemplate the Quran? Had it been from [someone] other than Allah, they would have surely found much discrepancy in it.

Will they not contemplate upon the Koran? If it had been from other than Allah, they would surely have found in it many contradictions.

Then do they not reflect upon the Qur'an? If it had been from [any] other than Allah, they would have found within it much contradiction.

Will they not ponder on the Quran? Had it not come from someone other than God, they would have certainly found therein many contradictions.

Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy.

Afal<u>a</u> yatadabbaroona alqur<u>a</u>na walaw k<u>a</u>na min AAindi ghayri All<u>a</u>hi lawajadoo feehi ikhtil<u>a</u>fan katheer<u>a</u><b>n</b>

Do they not ponder on the Quran? If it had been from anyone other than God, they would have found much inconsistency in it.

Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy.

And when any tidings of peace or war come to them they spread the news around. Had they gone to the Prophet or those in authority among them, then those who check and scrutinize would have known it, And but for the favour of God and His mercy you would certainly have followed Satan, except a few.

And when any news of safety or fear comes to them, they speak of it publicly; and had they referred it to the Noble Messenger and to those among them having authority, those among them who are able to infer would certainly learn the truth of the matter from them; and were it not for Allah’s munificence upon you, and His mercy, all of you would have certainly followed Satan – except a few.

When there comes to them a matter, be it of security or fear, they broadcast it; if they had referred it to the Messenger and to those in authority among them, those of them whose task it is to investigate would have known the matter. And but for the bounty of God to you, and His mercy, you would surely have followed Satan, except a few.

AND IF any [secret] matter pertaining to peace or war comes within their ken, they spread it abroad - whereas, if they would but refer it unto the Apostle and unto those from among the believers who have been entrusted with authority, such of them as are engaged in obtaining intelligence would indeed know [what to do with] it And but for God's bounty towards you, and His grace, all but a few of you would certainly have followed Satan.

And when there cometh unto them aught of security aught of alarm, they bruit it; abroad: whereas had they referred it to the apostle and those in authority among them, then those of them who can think it out would have known it. And had there not been Allah's grace upon you and His mercy, ye would surely have followed Satan, save a few.

When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allah upon you, you would have followed Shaitan (Satan), save a few of you.

When some news of security or alarm comes their way, they broadcast it. But had they referred it to the Messenger, and to those in authority among them, those who can draw conclusions from it would have comprehended it. Were it not for God’s blessing and mercy upon you, you would have followed the Devil, except for a few.

Whenever they come upon any news bearing upon either security or causing consternation they go about spreading it, whereas if they were to convey it to either the Messenger or to those from among them who are entrusted with authority, it would come to the knowledge of those who are competent to investigate it. But for Allah's bounty and mercy upon you, (weak as you were) all but a few of you would surely have followed Satan.

When there comes to them some matter touching (public) safety or fear, they make it known (among the people); if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the grace and mercy of Allah upon you, you would have followed Shaytan, except a few of you.

And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah upon you and His mercy ye would have followed Satan, save a few (of you).

When a report of safety or alarm comes to them, they immediately broadcast it; but had they referred it to the Apostle or to those vested with authority among them, those of them who investigate would have ascertained it. And were it not for Allah’s grace upon you and His mercy, you would have surely followed Satan, [all] except a few.

When a matter comes to them, be it of security or fear, they broadcast it, whereas if they returned it to the Messenger and to those in authority among them, those of them whose task is to research it would have known it. If it was not for the Bounty of Allah and His Mercy, all but a few of you would have followed satan.

And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few.

When they receive any news of peace or war, they announce it in public. Had they told it to the Messenger or to their (qualified) leaders, they could have used that information more properly. Were it not for the favor and mercy of God, all but a few of them would have followed Satan.

And when there comes to them news of security or fear they spread it abroad; and if they had referred it to the Apostle and to those in authority among them, those among them who can search out the knowledge of it would have known it, and were it not for the grace of Allah upon you and His mercy, you would have certainly followed the Shaitan save a few

Wai<u>tha</u> j<u>a</u>ahum amrun mina alamni awi alkhawfi a<u>tha</u>AAoo bihi walaw raddoohu il<u>a</u> a<b>l</b>rrasooli wail<u>a</u> olee alamri minhum laAAalimahu alla<u>th</u>eena yastanbi<u>t</u>oonahu minhum walawl<u>a</u> fa<u>d</u>lu All<u>a</u>hi AAalaykum wara<u>h</u>matuhu la<b>i</b>ttabaAAtumu a<b>l</b>shshay<u>ta</u>na ill<u>a</u> qaleel<u>a</u><b>n</b>

When they hear any news, whether of peace or of something fearful, they spread it about; whereas if they referred it to the Messenger and to the men in charge, those of them who would have investigated it and could have arrived at the truth of the matter. But for God's grace and mercy, all but a few of you would have followed Satan.

When there comes to them some matter touching (Public) safety or fear, they divulge it. If they had only referred it to the Messenger, or to those charged with authority among them, the proper investigators would have Tested it from them (direct). Were it not for the Grace and Mercy of Allah unto you, all but a few of you would have fallen into the clutches of Satan.

So fight on in the way of God (irrespective of the others). You cannot compel any one except your own self; but urge the believers to fight. It may well be that God will keep back the might of the infidels, for God's might is greater, and severe His punishment.

Therefore O dear Prophet, fight in Allah's cause; you will not be burdened except for yourself, and urge the believers (to fight); it is likely that Allah will curb the strength of the disbelievers; and Allah's strike is most stinging and His punishment the most severe.

So do thou fight in the way of God; thou art charged only with thyself. And urge on the believers; haply God will restrain the unbelievers' might; God is stronger in might, more terrible in punishing.

Fight thou, then, in God's cause - since thou art but responsible for thine own self - and inspire the believers to overcome all fear of death. God may well curb the might of those who are bent on denying the truth: for God is stronger in might, and stronger in ability to deter.

Fight thou therefore in the way of Allah thou are not tasked except for thy own soul, and persuade the believers; belike Allah will withhold the violence of those who disbelieve. And Allah is stronger in violence and Stronger in chastising.

Then fight (O Muhammad SAW) in the Cause of Allah, you are not tasked (held responsible) except for yourself, and incite the believers (to fight along with you), it may be that Allah will restrain the evil might of the disbelievers. And Allah is Stronger in Might and Stronger in punishing.

So fight in the cause of God; you are responsible only for yourself. And rouse the believers. Perhaps God will restrain the might of those who disbelieve. God is Stronger in Might, and More Punishing.

(So, O Messenger!) Fight in the way of Allah -since you are responsible for none except yourself - and rouse the believers to fight, for Allah may well curb the might of the unbelievers. Indeed Allah is strongest in power and most terrible in chastisement.

Then fight in the cause of Allah, you are not tasked (held responsible) except for yourself, and incite the believers (to fight along with you), it may be that Allah will restrain the evil might of the disbelievers. And Allah is Stronger in might and Stronger in punishing.

So fight (O Muhammad) in the way of Allah Thou art not taxed (with the responsibility for anyone) except thyself - and urge on the believers. Peradventure Allah will restrain the might of those who disbelieve. Allah is stronger in might and stronger in inflicting punishment.

So fight in the way of Allah: you are responsible only for yourself, but urge on the faithful [to fight]. Maybe Allah will curb the might of the faithless, for Allah is greatest in might and severest in punishment.

Therefore, fight in the way of Allah. You are only responsible for yourself. Urge the believers on, in order that Allah may restrain the might of those who disbelieve. Allah is stronger in might, and stronger in punishment.

So fight, [O Muhammad], in the cause of Allah; you are not held responsible except for yourself. And encourage the believers [to join you] that perhaps Allah will restrain the [military] might of those who disbelieve. And Allah is greater in might and stronger in [exemplary] punishment.

Thus, (Muhammad), fight for the cause of God. You are only responsible for yourself. Rouse the believers and perhaps God will stop the evil designs of the unbelievers. God's punishment and retribution is the most severe.

Fight then in Allah's way; this is not imposed on you except In relation to yourself, and rouse the believers to ardor maybe Allah will restrain the fighting of those who disbelieve and Allah is strongest in prowess and strongest to give an exemplary punishment.

Faq<u>a</u>til fee sabeeli All<u>a</u>hi l<u>a</u> tukallafu ill<u>a</u> nafsaka wa<u>h</u>arri<u>d</u>i almumineena AAas<u>a</u> All<u>a</u>hu an yakuffa basa alla<u>th</u>eena kafaroo wa<b>A</b>ll<u>a</u>hu ashaddu basan waashaddu tankeel<u>a</u><b>n</b>

So fight for the cause of God. You are responsible only for yourself. Urge on the believers. God may fend off the power [violence] of those who deny the truth, for He is stronger in might and stronger in inflicting punishment.

Then fight in Allah's cause - Thou art held responsible only for thyself - and rouse the believers. It may be that Allah will restrain the fury of the Unbelievers; for Allah is the strongest in might and in punishment.

He who intercedes in a good cause will surely have a share in the recompense; and he who abets an evil act will share the burden thereof; for God (equates and) is watchful of all things.

Whoever makes a noble intercession will have a share of it, and whoever makes an evil intercession will have a share of it; and Allah is Able to do all things.

Whoso intercedes with a good intercession shall receive a share of it; whosoever intercedes with a bad intercession, he shall receive the like of it; God has power over everything.

Whoever rallies to a good cause shall have a share in its blessings; and whoever rallies to an evil cause shall be answerable for his part in it: for, indeed, God watches over everything.

Whosoever intercedeth with a goodly intercession, his shall be a portion therefrom, and whosoever intercedeth with an ill intercession his shall be a responsibility thereof; and Allah is of everything the Controller.

Whosoever intercedes for a good cause will have the reward thereof, and whosoever intercedes for an evil cause will have a share in its burden. And Allah is Ever All-Able to do (and also an All-Witness to) everything.

Whoever intercedes for a good cause has a share in it, and whoever intercedes for an evil cause shares in its burdens. God keeps watch over everything.

He who intercedes in a good cause shall share in its good result, and he who intercedes in an evil cause shall share in its burden. Allah watches over everything.

Whosoever intercedes for a good cause, will have the reward thereof; and whosoever intercedes for an evil cause, will have a share in its burden. And Allah is Ever All-Able to do everything.

Whoso interveneth in a good cause will have the reward thereof, and whoso interveneth in an evil cause will bear the consequence thereof. Allah overseeth all things.

Whoever intercedes for a good cause shall receive a share of it, and whoever intercedes for an evil cause shall share its burden, and Allah is prepotent over all things.

Whosoever intercedes with a good intercession shall receive a share of it, and whosoever intercedes with a bad intercession shall receive a portion of it. Allah has power over all things.

Whoever intercedes for a good cause will have a reward therefrom; and whoever intercedes for an evil cause will have a burden therefrom. And ever is Allah, over all things, a Keeper.

Whoever intercedes for a good purpose will receive his share of the reward but the intercession for an evil purpose only adds more to one's burden. God has control over all things.

Whoever joins himself (to another) in a good cause shall have a share of it, and whoever joins himself (to another) in an evil cause shall have the responsibility of it, and Allah controls all things.

Man yashfaAA shaf<u>a</u>AAatan <u>h</u>asanatan yakun lahu na<u>s</u>eebun minh<u>a</u> waman yashfaAA shaf<u>a</u>AAatan sayyiatan yakun lahu kiflun minh<u>a</u> wak<u>a</u>na All<u>a</u>hu AAal<u>a</u> kulli shayin muqeet<u>a</u><b>n</b>

Whoever rallies to a good cause shall have a share in its blessing; and whoever rallies to an evil cause shall be answerable for his part in it: for, indeed, God watches over everything.

Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And Allah hath power over all things.

When you are greeted with a greeting, then greet with one fairer, or repeat the same greeting. For God takes account of all things.

And when you are greeted with some words, greet back with words better than it or with the same; indeed Allah will take account of everything.

And when you are greeted with a greeting greet with a fairer than it, or return it; surely God keeps a watchful count over everything.

But when you are greeted with a greeting [of peace], answer with an even better greeting, or [at least] with the like thereof. Verily, God keeps count indeed of all things.

And when ye are greeted with a greeting, then greet back with one better than that or return that; verily Allah is of everything the Reckoner.

When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally. Certainly, Allah is Ever a Careful Account Taker of all things.

When you are greeted with a greeting, respond with a better greeting, or return it. God keeps count of everything.

When you are greeted with a salutation then return it with a better one, or at least the same. Surely Allah takes good count of everything.

When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally. Certainly, Allah is Ever a Careful Account Taker of all things.

When ye are greeted with a greeting, greet ye with a better than it or return it. Lo! Allah taketh count of all things.

When you are greeted with a salute, greet with a better one than it, or return it; indeed Allah takes account of all things.

And when you are greeted with a greeting, greet with better than it, or return it. Allah is the Reckoner of all things.

And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all things, an Accountant.

Answer a greeting in kinder words than those said to you in the greeting or at least as kind. God keeps account of all things.

And when you are greeted with a greeting, greet with a better (greeting) than it or return it; surely Allah takes account of all things.

Wai<u>tha</u> <u>h</u>uyyeetum bita<u>h</u>iyyatin fa<u>h</u>ayyoo bia<u>h</u>sana minh<u>a</u> aw ruddooh<u>a</u> inna All<u>a</u>ha k<u>a</u>na AAal<u>a</u> kulli shayin <u>h</u>aseeb<u>a</u><b>n</b>

When you are greeted by anyone, respond with a better greeting or at least return it; God takes account of all things.

When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things.

God: There is no god but He. He will gather you together on the Day of Resurrection which is certain to come; and whose word is truer than God's?

Allah! There is none worthy of worship except Him; He will surely gather you all on the Day of Resurrection in which there is no doubt; and whose Words are more true than those of Allah? (Allah does not lie.)

God -- there is no god but He. He will surely gather you to the Resurrection Day, no doubt of it. And who is truer in tidings than God?

God - save whom there is no deity - will surely gather you all together on the Day of Resurrection, [the coming of] which is beyond all doubt: and whose word could be truer than God's?

Allah! there is no god but he. Surely He shall gather you together on the Day of Resurrecticn, whereof there is no doubt; and who is more truthful than Allah in discourse?

Allah! La ilaha illa Huwa (none has the right to be worshipped but He). Surely, He will gather you together on the Day of Resurrection about which there is no doubt. And who is truer in statement than Allah?

God—there is no god except He. He will gather you to the Day of Resurrection, in which there is no doubt. And who speaks more truly than God?

There is no god but Allah. He will certainly gather you all together on the Day of Resurrection - the Day regarding which there can be no doubt. Whose word can be truer than Allah's?

Allah! None has the right to be worshipped but He. Surely, He will gather you together on the Day of Resurrection about which there is no doubt. And who is truer in statement than Allah

Allah! There is no Allah save Him. He gathereth you all unto a Day of Resurrection whereof there is no doubt. Who is more true in statement than Allah?

Allah—there is no god except Him—will surely gather you on the Day of Resurrection, in which there is no doubt; and who is more truthful in speech than Allah?

Allah, there is no god except He. He will gather you to the Resurrection Day, there is no doubt in it. And who is truer in statement than Allah?

Allah - there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement.

God exists. He is the only Lord. He will gather you all together on the Day of Judgment which will certainly come. Who is more truthful than God?

Allah, there is no god but He-- He will most certainly gather you together on the resurrection day, there is no doubt in it; and who is more true in word than Allah?

All<u>a</u>hu l<u>a</u> il<u>a</u>ha ill<u>a</u> huwa layajmaAAannakum il<u>a</u> yawmi alqiy<u>a</u>mati l<u>a</u> rayba feehi waman a<u>s</u>daqu mina All<u>a</u>hi <u>h</u>adeeth<u>a</u><b>n</b>

He is God: there is no deity other than Him. He will gather you all together on the Day of Resurrection, there is no doubt about it. Whose word can be truer than God's?

Allah! There is no god but He: of a surety He will gather you together against the Day of Judgment, about which there is no doubt. And whose word can be truer than Allah's?

How is it that you are divided in two factions about the hypocrites? God has routed them for what they were doing. Do you wish to guide him to the path whom God has allowed to go astray? As for him whom God allows to go astray you will not find a way.

So what is the matter with you that you got divided into two groups concerning the hypocrites, whereas Allah has inverted them because of their misdeeds? Do you wish to guide one whom Allah has sent astray? And for one whom Allah sends astray, you will not find a way.

How is it with you, that you are two parties touching the hypocrites, and God has overthrown them for what they earned? What, do you desire to guide him whom God has led astray? Whom God leads astray, thou wilt not find for him a way.

How, then, could you be of two minds about the hypocrites, seeing that God [Himself] has disowned them because of their guilt? Do you, perchance, seek to guide those whom God has let go astray - when for him whom God lets go astray thou canst never find any way?

What aileth you then, that ye are two parties regarding the hypocrites? whereas Allah hath reverted them because of that which they have earned. Would ye lead aright those whom Allah hath sent astray? And whomsoever Allah sendeth astray, for him thou shalt not find a way.

Then what is the matter with you that you are divided into two parties about the hypocrites? Allah has cast them back (to disbelief) because of what they have earned. Do you want to guide him whom Allah has made to go astray? And he whom Allah has made to go astray, you will never find for him any way (of guidance).

What is the matter with you, divided into two factions regarding the hypocrites, when God Himself has overwhelmed them on account of what they did? Do you want to guide those whom God has led astray? Whomever God leads astray—you will never find for him a way.

What has happened to you that you have two minds about the hypocrites even though Allah has reverted them, owing to the sins that they earned? Do you want to lead those to the right way whom Allah let go astray? And he whom Allah lets go astray, for him you can never find a way.

Then what is the matter with you that you are divided into two parties about the hypocrites Allah has cast them back because of what they have earned. Do you want to guide him whom Allah has made to go astray And he whom Allah has made to go astray, you will never find for him a way.

What aileth you that ye are become two parties regarding the hypocrites, when Allah cast them back (to disbelief) because of what they earned? Seek ye to guide him whom Allah hath sent astray? He whom Allah sendeth astray, for him thou (O MUhammad) canst not find a road.

Why should you be two groups concerning the hypocrites, while Allah has made them relapse [into unfaith] because of their deeds? Do you desire to guide someone Allah has led astray? Whomever Allah leads astray, you will never find any way for him.

What is the matter with you that you are two parties concerning the hypocrites when Allah has overthrown them for what they earned? Would you desire to guide those whom Allah has caused to be led astray? Whosoever Allah leads astray, you will not find for him a way.

What is [the matter] with you [that you are] two groups concerning the hypocrites, while Allah has made them fall back [into error and disbelief] for what they earned. Do you wish to guide those whom Allah has sent astray? And he whom Allah sends astray - never will you find for him a way [of guidance].

Why are you divided into two different parties concerning the hypocrites, when God Himself has turned them to disbelief because of their misdeeds. Do you want to guide those whom God has caused to go astray? You cannot find guidance for those whom God has made to err.

What is the matter with you, then, that you have become two parties about the hypocrites, while Allah has made them return (to unbelief) for what they have earned? Do you wish to guide him whom Allah has caused to err? And whomsoever Allah causes to err, you shall by no means find a way for him.

Fam<u>a</u> lakum fee almun<u>a</u>fiqeena fiatayni wa<b>A</b>ll<u>a</u>hu arkasahum bim<u>a</u> kasaboo atureedoona an tahdoo man a<u>d</u>alla All<u>a</u>hu waman yu<u>d</u>lili All<u>a</u>hu falan tajida lahu sabeel<u>a</u><b>n</b>

How is it that you are divided into two groups regarding the hypocrites, when God Himself cast them back [to disbelief] because of their misdeeds? Do you seek to guide those whom God allows to go astray? You cannot guide those whom God allows to go astray.

Why should ye be divided into two parties about the Hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the Way? For those whom Allah hath thrown out of the Way, never shalt thou find the Way.

They wish you to become disbelievers as they are, so that you should become like them. Therefore hold them not as friends until they go out of their homes in the way of God. If they do not, seize them wherever they are and do away with them. Do not make them your friends or allies,

They wish that you too should turn disbelievers the way they did, so that you all may become equal – so do not befriend any of them until they forsake their homes and families in Allah’s cause; then if they turn back, seize them and kill them wherever you find them; and do not take any of them as a friend nor as a supporter.

They wish that you should disbelieve as they disbelieve, and then you would be equal; therefore take not to yourselves friends of them, until they emigrate in the way of God; then, if they turn their backs, take them, and slay them wherever you find them; take not to yourselves any one of them as friend or helper

They would love to see you deny the truth even as they have denied it, so that you should be like them. Do not, therefore, take them for your allies until they forsake the domain of evil for the sake of God; and if they revert to [open] enmity, seize them and slay them wherever you may find them. And do not take any of them for your ally or giver of succour,

Fain would they that ye disbelieved even as they have disbelieved, so that ye may be all alike. Wherefore take not friends from among them until they migrate for the sake of Allah; and if they turn away, then lay hold of them and slay them, wheresoever ye find them, and take not from among them a friend or a helper.

They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). So take not Auliya' (protectors or friends) from them, till they emigrate in the Way of Allah (to Muhammad SAW). But if they turn back (from Islam), take (hold) of them and kill them wherever you find them, and take neither Auliya' (protectors or friends) nor helpers from them.

They would love to see you disbelieve, just as they disbelieve, so you would become equal. So do not befriend any of them, unless they emigrate in the way of God. If they turn away, seize them and execute them wherever you may find them; and do not take from among them allies or supporters.

They wish that you should disbelieve just as they disbelieved so that you may all be alike. Do not, therefore, take from them allies until they emigrate in the way of Allah, but if they turn their backs (on emigration), seize them and slay them wherever you come upon them. Take none of them for your ally or helper, This is the verdict on those hypocritical confessors of faith who belong to a belligerent, non-Muslim nation and actually participate in acts of hostility against the Islamic state.

They wish that you reject faith, as they have rejected, and thus that you all become equal (like one another). So take not Awliya' from them, till they emigrate in the way of Allah. But if they turn back, take (hold of) them and kill them wherever you find them, and take neither Awliya' nor helpers from them.

They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them). So choose not friends from them till they forsake their homes in the way of Allah; if they turn back (to enmity) then take them and kill them wherever ye find them, and choose no friend nor helper from among them,

They are eager that you should disbelieve like they have disbelieved, so that you all become alike. So do not make friends [with anyone] from among them, until they migrate in the way of Allah. But if they turn their backs, seize them and kill them wherever you find them, and do not take from among them friends or helpers,

They wish that you would disbelieve as they disbelieve, and then you would be equal. Therefore, do not take a guide from them until they emigrate in the way of Allah. Then, if they turn back take them and kill them wherever you find them. Do not take them for guides or helpers,

They wish you would disbelieve as they disbelieved so you would be alike. So do not take from among them allies until they emigrate for the cause of Allah. But if they turn away, then seize them and kill them wherever you find them and take not from among them any ally or helper.

They wish you to become unbelievers as they themselves are. Do not establish friendship with them until they have abandoned their homes for the cause of God. If they betray you, seize them and slay them wherever you find them. Do not establish friendship with them or seek their help

They desire that you should disbelieve as they have disbelieved, so that you might be (all) alike; therefore take not from among them friends until they fly (their homes) in Allah's way; but if they turn back, then seize them and kill them wherever you find them, and take not from among them a friend or a helper.

Waddoo law takfuroona kam<u>a</u> kafaroo fatakoonoona saw<u>a</u>an fal<u>a</u> tattakhi<u>th</u>oo minhum awliy<u>a</u>a <u>h</u>att<u>a</u> yuh<u>a</u>jiroo fee sabeeli All<u>a</u>hi fain tawallaw fakhu<u>th</u>oohum wa<b>o</b>qtuloohum <u>h</u>aythu wajadtumoohum wal<u>a</u> tattakhi<u>th</u>oo minhum waliyyan wal<u>a</u> na<u>s</u>eer<u>a</u><b>n</b>

They want you to deny the Truth, so that you may become all alike. Do not take them as your allies until they emigrate in the way of God. If they turn back (to enmity), seize them and kill them wherever you may find them; and take no friend or helper from among them.

They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of Allah (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks;-

Except those who take refuge with a people allied to you, or those who, weary of fighting you or their people, come over to you. If God had so willed He would surely have given them power over you, and they would have fought you. If they keep aloof and do not fight, and offer peace, God has left you no reason to fight them.

Except those who are related to the people between whom and you is a treaty, or who come to you with their hearts no longer having the will to fight you or to fight their own people; had Allah willed, He would certainly have given them power over you so that they would have surely fought you; then if they avoid you and do not wage war against you and make an offer of peace – then Allah has not kept for you a way against them.

except those that betake themselves to a people who are joined with you by a compact, or come to you with breasts constricted from fighting with you or fighting their people. Had God willed, He would have given them authority over you, and then certainly they would have fought you. If they withdraw from you, and do not fight you, and offer you peace, then God assigns not any way to you against them.

unless it be such [of them] as have ties with people to whom you yourselves are bound by a covenant, or such as come unto you because their hearts shrink from [the thought of] making war either on you or on their own folk - although, if God had willed to make them stronger than you, they would certainly have made war on you. Thus, if they let you be, and do not make war on you, and offer you peace, God does not allow you to harm them.

Excepting those who join a people between whom and you there is a bond or who come to you with their breasts straitened that they should fight you or fight their own people. And had Allah so willed, He would have surely set them upon you. If then they withdraw from you, and fight not against you and offer you peace, then Allah openoth not for you against them a way.

Except those who join a group, between you and whom there is a treaty (of peace), or those who approach you with their breasts restraining from fighting you as well as fighting their own people. Had Allah willed, indeed He would have given them power over you, and they would have fought you. So if they withdraw from you, and fight not against you, and offer you peace, then Allah has opened no way for you against them.

Except those who join people with whom you have a treaty, or those who come to you reluctant to fight you or fight their own people. Had God willed, He would have given them power over you, and they would have fought you. If they withdraw from you, and do not fight you, and offer you peace, then God assigns no excuse for you against them.

unless it be such of them who seek refuge with a people who are joined with you by a covenant, or those who come to you because their hearts shrink from fighting either against you or against their own people. Had Allah so willed, He would certainly have given them power over you and they would have fought against you. If they leave you alone and do not fight against you and offer you peace,, then Allah does not permit you to harm them.

Except those who join a group, between you and whom there is a treaty (of peace), or those who approach you with their breasts restraining from fighting you as well as fighting their own people. Had Allah willed, indeed He would have given them power over you, and they would have fought you. So, if they withdraw from you, and fight not against you, and offer you peace, then Allah has made no way for you against them.

Except those who seek refuge with a people between whom and you there is a covenant, or (those who) come unto you because their hearts forbid them to make war on you or make war on their own folk. Had Allah willed He could have given them power over you so that assuredly they would have fought you. So, if they hold aloof from you and wage not war against you and offer you peace, Allah alloweth you no way against them.

excepting those who join a people between whom and you there is a treaty, or such as come to you with hearts reluctant to fight you, or to fight their own people. Had Allah wished, He would have imposed them upon you, and then they would have surely fought you. So if they keep out of your way and do not fight you, and offer you peace, then Allah does not allow you any course [of action] against them.

except those who join to a nation in which there is between you and them a treaty, or they come to you with their chests constricted from fighting you or fighting their nation. Had Allah willed, He would have given them power over you, and then they would have certainly fought you. Therefore, if they keep away from you and do not fight you, offering you peace, then Allah does not make any way for you against them.

Except for those who take refuge with a people between yourselves and whom is a treaty or those who come to you, their hearts strained at [the prospect of] fighting you or fighting their own people. And if Allah had willed, He could have given them power over you, and they would have fought you. So if they remove themselves from you and do not fight you and offer you peace, then Allah has not made for you a cause [for fighting] against them.

except with those who attach themselves to your allies or come to you with no desire to fight you or their own people. God could have given them power to fight you. Thus, if they retreat, stop fighting and come forward expressing faith in Islam God will not allow you to fight them.

Except those who reach a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you; therefore if they withdraw from you and do not fight you and offer you peace, then Allah has not given you a way against them.

Ill<u>a</u> alla<u>th</u>eena ya<u>s</u>iloona il<u>a</u> qawmin baynakum wabaynahum meeth<u>a</u>qun aw j<u>a</u>ookum <u>h</u>a<u>s</u>irat <u>s</u>udooruhum an yuq<u>a</u>tilookum aw yuq<u>a</u>tiloo qawmahum walaw sh<u>a</u>a All<u>a</u>hu lasalla<u>t</u>ahum AAalaykum falaq<u>a</u>talookum faini iAAtazalookum falam yuq<u>a</u>tilookum waalqaw ilaykumu a<b>l</b>ssalama fam<u>a</u> jaAAala All<u>a</u>hu lakum AAalayhim sabeel<u>a</u><b>n</b>

But make an exception of those who seek refuge with people with whom you have a treaty, or who come over to you because their hearts forbid them to fight against you or against their own people. Had God pleased, He would have given them power over you, so that they would have taken up arms against you. Therefore, if they keep away from you and cease their hostility and propose peace to you, God does not allow you to harm them.

Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If Allah had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah Hath opened no way for you (to war against them).

You will also find persons who, while wishing to live in peace with you as well as with their own people, turn to civil war the moment they are called to it. If they do not keep away from you, nor offer you peace nor restrain their hands, seize them and kill them wherever they are. We have given you a clear sanction against them.

You will now find others who desire that they should be safe from you and also safe from their own people; whenever their people turn them towards war, they fall headlong into it; so if they do not avoid (confronting) you nor submit an offer of peace nor restrain their hands, seize them and kill them wherever you find them; and they are the ones against whom We have given you clear authority.

You will find others desiring to be secure from you, and secure from their people, yet whenever they are returned to temptation, they are overthrown in it. If they withdraw not from you, and offer you peace, and restrain their hands, take them, and slay them wherever you come on them; against them We have given you a clear authority.

You will find [that there are] others who would like to be safe from you as well as safe from their own folk, [but who,] whenever they are faced anew with temptation to evil, plunge into it headlong. Hence, if they do not let you be, and do not offer you peace, and do not stay their hands, seize them and slay them whenever you come upon them: for it is against these that We have clearly empowered you [to make war].

Surely ye will find others desiring, that they may be secure from you and may be secure from their people; and yet so oft as they are brought back into the temptation, they revert thereto. Wherefore if they withdraw not from you, nor offer you peace, nor restrain their hands, lay hold of them and slay them wheresoever ye find them. These: against them We have given you a clear warranty.

You will find others that wish to have security from you and security from their people. Every time they are sent back to temptation, they yield thereto. If they withdraw not from you, nor offer you peace, nor restrain their hands, take (hold) of them and kill them wherever you find them. In their case, We have provided you with a clear warrant against them.

You will find others who want security from you, and security from their own people. But whenever they are tempted into civil discord, they plunge into it. So if they do not withdraw from you, nor offer you peace, nor restrain their hands, seize them and execute them wherever you find them. Against these, We have given you clear authorization.

You will also find others who wish to be secure from you, and secure from their people, but who, whenever they have any opportunity to cause mischief, plunge into it headlong. If such people neither leave you alone nor offer you peace nor restrain their hands from hurting you, then seize them and slay them wherever you come upon them. It is against these that We have granted you a clear sanction.

You will find others that wish to have security from you and security from their people. Every time they are sent back to Fitnah, they yield thereto. If they withdraw not from you, nor offer you peace, nor restrain their hands, take (hold of) them and kill them wherever you Thaqiftumuhum. In their case, We have provided you with a clear warrant against them.

Ye will find others who desire that they should have security from you, and security from their own folk. So often as they are returned to hostility they are plunged therein. If they keep not aloof from you nor offer you peace nor hold their hands, then take them and kill them wherever ye find them. Against such We have given you clear warrant.

You will find others desiring to be secure from you, and secure from their own people; yet whenever they are called back to polytheism, they relapse into it. So if they do not keep out of your way, nor offer you peace, nor keep their hands off [from fighting], then seize them and kill them wherever you confront them, and it is such against whom We have given you a clear sanction.

You will find others desiring to be secure from you, and secure from their own nation. Whenever they are called back to sedition, they plunge into it. If they do not keep away from you and offer you peace, and restrain their hands, take them and kill them wherever you find them. Those, over them, We give you clear authority.

You will find others who wish to obtain security from you and [to] obtain security from their people. Every time they are returned to [the influence of] disbelief, they fall back into it. So if they do not withdraw from you or offer you peace or restrain their hands, then seize them and kill them wherever you overtake them. And those - We have made for you against them a clear authorization.

You will soon find others who seek security from you as well as from their own people, but when they are invited to return to idol worship, they do so enthusiastically. Thus, if they do not keep away from you nor come forward with a peace proposal nor desist from harming you, apprehend and slay them wherever you find them, for We have given you full control over them.

You will find others who desire that they should be safe from you and secure from their own people; as often as they are sent back to the mischief they get thrown into it headlong; therefore if they do not withdraw from you, and (do not) offer you peace and restrain their hands, then seize them and kill them wherever you find them; and against these We have given you a clear authority.

Satajidoona <u>a</u>khareena yureedoona an yamanookum wayamanoo qawmahum kulla m<u>a</u> ruddoo il<u>a</u> alfitnati orkisoo feeh<u>a</u> fain lam yaAAtazilookum wayulqoo ilaykumu a<b>l</b>ssalama wayakuffoo aydiyahum fakhu<u>th</u>oohum wa<b>o</b>qtuloohum <u>h</u>aythu thaqiftumoohum waol<u>a</u>ikum jaAAaln<u>a</u> lakum AAalayhim sul<u>ta</u>nan mubeen<u>a</u><b>n</b>

You will find others who wish to be safe from you, and from their own people, yet whenever they find an opportunity of inflicting harm, they plunge into it. So if they neither withdraw, nor offer you peace, nor restrain themselves from fighting you, seize and kill them wherever you encounter them. Over such people We have given you clear authority.

Others you will find that wish to gain your confidence as well as that of their people: Every time they are sent back to temptation, they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them: In their case We have provided you with a clear argument against them.

It is not for a believer to take a believer's life except by mistake; and he who kills a believer by mistake should free a slave who is a believer, and pay blood-money to the victim's family unless they forego it as an act of charity. If he belonged to a community hostile to you but was himself a believer, then a slave who is a believer should be freed. In case he belonged to a people with whom you have a treaty, then give blood-money to his family and free a believing slave. But he who has no means (to do so) should fast for a period of two months continuously to have his sins forgiven by God, and God is all-knowing and all-wise.

It is not rightful for a Muslim to kill another Muslim, unless it occurs by mistake; and the one who mistakenly kills a Muslim must set free a Muslim slave and pay blood-money to the family of the slain, except if they forego it; and if the victim is of a people who are hostile to you, and the killer is a Muslim, then only the setting free of a Muslim slave (is obligatory); and if the victim is from a people between whom and you there is a treaty, then blood-money must be paid to his family and the setting free of a Muslim slave; therefore one who has no means must fast for two consecutive months; this is his penance before Allah; and Allah is All Knowing, Wise.

It belongs not to a believer to slay a believer, except it be by error. If any slays a believer by error, then let him set free a believing slave, and bloodwit is to be paid to his family unless they forgo it as a freewill offering. If he belong to a people at enmity with you and is a believer, let the slayer set free a believing slave. If he belong to a people joined with you by a compact, then bloodwit is to be paid to his family and the slayer shall set free a believing slave. But if he finds not the means, let him fast two successive months -- God's turning; God is All-knowing, All-wise.

AND IT IS not conceivable that a believer should slay another believer, unless it be by mistake. And upon him who has slain a believer by mistake there is the duty of freeing a believing soul from bondage and paying an indemnity to the victim's relations, unless they forgo it by way of charity. Now if the slain, while himself a believer, belonged to a people who are at war with you, [the penance shall be confined to] the freeing of a believing soul from bondage; whereas, if he belonged to a people to whom you are bound by a covenant, [it shall consist of] an indemnity to be paid to his relations in ad­dition to the freeing of a believing soul from bon­dage. And he who does not have the wherewithal shall fast [instead] for two consecutive months. (This is) the atonement ordained by God: and God is indeed all-knowing, wise.

It is not for a believer to slay a believer except by a mischance; and whosoever slayeth a believer by mischance on him is the setting free of a believing bondman and blood-wit to be delivered to his family except that they forego. Then if he be of a people hostile unto you and is himself a believer, then the setting free of a believing bondman; and if he be of a people between man whom and you is a bond, then the bloodwit to be delivered to his family and the setting free of a believing bondman. Then whosoever findeth not the wherewithal, on him is the fasting for two months in succession: a penance from Allah. And Allah is ever Knowing, Wise.

It is not for a believer to kill a believer except (that it be) by mistake, and whosoever kills a believer by mistake, (it is ordained that) he must set free a believing slave and a compensation (blood money, i.e. Diya) be given to the deceased's family, unless they remit it. If the deceased belonged to a people at war with you and he was a believer; the freeing of a believing slave (is prescribed), and if he belonged to a people with whom you have a treaty of mutual alliance, compensation (blood money - Diya) must be paid to his family, and a believing slave must be freed. And whoso finds this (the penance of freeing a slave) beyond his means, he must fast for two consecutive months in order to seek repentance from Allah. And Allah is Ever All-Knowing, All-Wise.

Never should a believer kill another believer, unless by error. Anyone who kills a believer by error must set free a believing slave, and pay compensation to the victim’s family, unless they remit it as charity. If the victim belonged to a people who are hostile to you, but is a believer, then the compensation is to free a believing slave. If he belonged to a people with whom you have a treaty, then compensation should be handed over to his family, and a believing slave set free. Anyone who lacks the means must fast for two consecutive months, by way of repentance to God. God is All-Knowing, Most Wise.

It is not for a believer to slay another believer unless by mistake. And he who has slain a believer by mistake, his atonement is to set free from bondage a believing person and to pay blood-money to his heirs, unless they forgo it by way of charity. And if the slain belonged to a hostile people, but was a believer, then the atonement is to set free from bondage a believing person. And if the slain belonged to a (non-Muslim) people with whom you have a covenant, then the atonement is to pay the blood-money to his heirs, and to set free from bondage a believing person. But he who cannot (free a slave) should fast for two consecutive months. This is the penance ordained by Allah. Allah is All-Knowing, All-Wise.

It is not for a believer to kill a believer except by mistake; and whosoever kills a believer by mistake, he must set free a believing slave and submit compensation (blood money) to the deceased's family unless they remit it. If the deceased belonged to a people at war with you and he was a believer, the freeing of a believing slave (is prescribed); and if he belonged to a people with whom you have a treaty of mutual alliance, then compensation (blood money) must be paid to his family, and a believing slave must be freed. And whoso finds this beyond his means, he must fast for two consecutive months in order to seek repentance from Allah. And Allah is Ever All-Knowing, All-Wise.

It is not for a believer to kill a believer unless (it be) by mistake. He who hath killed a believer by mistake must set free a believing slave, and pay the blood-money to the family of the slain, unless they remit it as a charity. If he (the victim) be of a people hostile unto you, and he is a believer, then (the penance is) to set free a believing slave. And if he cometh of a folk between whom and you there is a covenant, then the blood-money must be paid unto his folk and (also) a believing slave must be set free. And whoso hath not the wherewithal must fast two consecutive months. A penance from Allah. Allah is Knower, Wise.

A believer may not kill another believer, unless it is by mistake. Anyone who kills a believer by mistake should set free a believing slave, and pay blood-money to his family, unless they remit it in charity. If he belongs to a people that are hostile to you but is a believer, then a believing slave is to be set free. And if he belongs to a people with whom you have a treaty, the blood-money is to be paid to his family and a believing slave is to be set free. He who cannot afford [to pay the blood-money], must fast two successive months as a penance from Allah, and Allah is all-knowing, all-wise.

It is not for a believer to kill another believer, except that it is by error. Whosoever kills a believer in error, let him free a believing slave, and ransom is to be handed to his family, unless they forgo being charitable. If he belonged to a people who are your enemies and is a believer then, the setting free of a believing slave. If he belonged to a people in which there is between you and them a treaty, then a ransom is to be handed to his family and the setting free of a believing slave. But, if he does not find (the means) let him fast two consecutive months in repentance to Allah. And Allah is the Knower, the Wise.

And never is it for a believer to kill a believer except by mistake. And whoever kills a believer by mistake - then the freeing of a believing slave and a compensation payment presented to the deceased's family [is required] unless they give [up their right as] charity. But if the deceased was from a people at war with you and he was a believer - then [only] the freeing of a believing slave; and if he was from a people with whom you have a treaty - then a compensation payment presented to his family and the freeing of a believing slave. And whoever does not find [one or cannot afford to buy one] - then [instead], a fast for two months consecutively, [seeking] acceptance of repentance from Allah. And Allah is ever Knowing and Wise.

A believer cannot slay another believer except by mistake for which the retaliation is to set free a believing slave and pay the appointed blood money to the relatives of the deceased unless the relatives wave aside the payment. If the person slain is from your enemies but himself is a believer, the penalty is to set free a believing slave. If the person slain is one of those with whom you have a peace treaty, the penalty is the same as that for a slain believer. If this is not possible, the defendant has to fast for two consecutive months, asking God to accept his repentance. He is All-knowing and All-wise.

And it does not behoove a believer to kill a believer except by mistake, and whoever kills a believer by mistake, he should free a believing slave, and blood-money should be paid to his people unless they remit it as alms; but if he be from a tribe hostile to you and he is a believer, the freeing of a believing slave (suffices), and if he is from a tribe between whom and you there is a convenant, the blood-money should be paid to his people along with the freeing of a believing slave; but he who cannot find (a slave) should fast for two months successively: a penance from Allah, and Allah is Knowing, Wise.

Wam<u>a</u> k<u>a</u>na limuminin an yaqtula muminan ill<u>a</u> kha<u>t</u>aan waman qatala muminan kha<u>t</u>aan fata<u>h</u>reeru raqabatin muminatin wadiyatun musallamatun il<u>a</u> ahlihi ill<u>a</u> an ya<u>ss</u>addaqoo fain k<u>a</u>na min qawmin AAaduwwin lakum wahuwa muminun fata<u>h</u>reeru raqabatin muminatin wain k<u>a</u>na min qawmin baynakum wabaynahum meeth<u>a</u>qun fadiyatun musallamatun il<u>a</u> ahlihi wata<u>h</u>reeru raqabatin muminatin faman lam yajid fa<u>s</u>iy<u>a</u>mu shahrayni mutat<u>a</u>biAAayni tawbatan mina All<u>a</u>hi wak<u>a</u>na All<u>a</u>hu AAaleeman <u>h</u>akeem<u>a</u><b>n</b>

No believer should kill another believer, unless it be by mistake. Anyone who kills a believer by mistake should free a believing slave and pay blood money to the victim's relatives unless they forego it as an act of charity. If the victim belongs to a people at war with you, but is a believer, then the compensation is to free a believing slave. If he belongs to a people with whom you have a treaty, then blood-money should be handed over to his relatives and a believing slave set free. Anyone who lacks the means must fast for two consecutive months. Such is the penance imposed by God. God is all knowing and wise.

Never should a believer kill a believer; but (If it so happens) by mistake, (Compensation is due): If one (so) kills a believer, it is ordained that he should free a believing slave, and pay compensation to the deceased's family, unless they remit it freely. If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave (Is enough). If he belonged to a people with whom ye have treaty of Mutual alliance, compensation should be paid to his family, and a believing slave be freed. For those who find this beyond their means, (is prescribed) a fast for two months running: by way of repentance to Allah: for Allah hath all knowledge and all wisdom.

Any one who kills a believer intentionally will be cast into Hell to abide there for ever, and suffer God's anger and damnation. For him a greater punishment awaits.

And whoever slays a Muslim on purpose, his reward will be hell – to remain in it for ages – and Allah has wreaked wrath upon him and has cursed him and kept prepared a terrible punishment for him.

And whoso slays a believer wilfully, his recompense is Gehenna, therein dwelling forever, and God will be wroth with him and will curse him, and prepare for him a mighty chastisement.

But whoever deliberately slays another be­liever, his requital shall be hell, therein to abide; and God will condemn him, and will reject him, and will prepare for him awesome suffering.

And whosoever slayeth a believer intentionally, His meed is Hell, as an abider therein; and Allah shall be wroth with him and shall curse him, and shall get ready for him a torment terrible.

And whoever kills a believer intentionally, his recompense is Hell to abide therein, and the Wrath and the Curse of Allah are upon him, and a great punishment is prepared for him.

Whoever kills a believer deliberately, the penalty for him is Hell, where he will remain forever. And God will be angry with him, and will curse him, and will prepare for him a terrible punishment.

And he who slays a believer wilfully his reward is Hell, where he will abide. Allah's wrath is against him and He has cast His curse upon him, and has prepared for him a great chastisement.

And whoever kills a believer intentionally, his recompense is Hell to abide therein; and the wrath and the curse of Allah are upon him, and a great punishment is prepared for him.

Whoso slayeth a believer of set purpose, his reward is hell for ever. Allah is wroth against him and He hath cursed him and prepared for him an awful doom.

Should anyone kill a believer intentionally, his requital shall be hell, to remain in it [forever]; Allah shall be wrathful at him and curse him and He shall prepare for him a great punishment.

The recompense for he who kills a believer deliberately is Gehenna (Hell), he is eternal there. Allah will be angry with him and will curse him and prepare for him a great punishment.

But whoever kills a believer intentionally - his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment.

The punishment for one who purposely slays a believer will be to live in hell fire forever. God is angry with him and has condemned him. He has prepared for him a great torment.

And whoever kills a believer intentionally, his punishment is hell; he shall abide in it, and Allah will send His wrath on him and curse him and prepare for him a painful chastisement.

Waman yaqtul muminan mutaAAammidan fajaz<u>a</u>ohu jahannamu kh<u>a</u>lidan feeh<u>a</u> wagha<u>d</u>iba All<u>a</u>hu AAalayhi walaAAanahu waaAAadda lahu AAa<u>tha</u>ban AAa<i><u>th</u></i>eem<u>a</u><b>n</b>

If anyone kills a believer deliberately, his reward shall be eternal Hell. God will condemn him and reject him, and prepare for him a terrible punishment.

If a man kills a believer intentionally, his recompense is Hell, to abide therein (For ever): And the wrath and the curse of Allah are upon him, and a dreadful penalty is prepared for him.

O believers, when you go out on a journey in the way of God, be discreet and do not say to anyone who greets you in peace: "You are not a believer." You desire the gain of earthly life, but there are prizes in plenty with God. You were also like him (an unbeliever) in the past, but God has been gracious to you. So be careful and discreet, for God is aware of what you do.

O People who Believe! When you go forth to fight in holy war, make a proper study, and do not say to the one who greets you, “You are not a Muslim,” – you seek the means of this worldly life; so with Allah are the bounties in plenty; you too were like this before, then Allah bestowed His favour on you, therefore you must make a proper study; indeed Allah knows whatever you do.

O believers, when you are journeying in the path of God, be discriminating, and do not say to him who offers you a greeting, 'Thou art not a believer,' seeking the chance goods of the present life. With God are spoils abundant. So you were aforetime; but God has been gracious to you. So be discriminating; surely God is aware of the things you do.

[Hence,] O you who have attained to faith, when you go forth [to war] in God's cause, use your discernment, and do not - out of a desire for the fleeting gains of this worldly life - say unto anyone who offers you the greeting of peace, "Thou art not a believer" for with God there are gains abundant. You, too, were once in the same condition - but God has been gracious unto you. Use, therefore, your discernment: verily, God is always aware of what you do.

O Ye who believe! when ye march forth in the way of Allah, make things clear and say not unto one who giveth you a salutation: thou art none of a believer, seeking the perishable goods of the life of the world; for with Allah are spoils abundant. Even Thus were ye aforetime, then Allah favoured you. So make things clear; verily Allah is of that which ye work ever Aware.

O you who believe! When you go (to fight) in the Cause of Allah, verify (the truth), and say not to anyone who greets you (by embracing Islam): "You are not a believer"; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah. Even as he is now, so were you yourselves before till Allah conferred on you His Favours (i.e. guided you to Islam), therefore, be cautious in discrimination. Allah is Ever Well-Aware of what you do.

O you who believe! When you journey in the way of God, investigate, and do not say to him who offers you peace, “You are not a believer,” aspiring for the goods of this world. With God are abundant riches. You yourselves were like this before, and God bestowed favor on you; so investigate. God is well aware of what you do.

Believers! When you go forth in the way of Allah, discern (between friend and foe), and do not say to him who offers you the greeting of peace: 'You are not a believer.' If you seek the good of this worldly life, there lies with Allah abundant gain. After all, you too were such before, and then Allah was gracious to you. Discern, then, for Allah is well aware of what you do.

O you who believe! When you go (to fight) in the cause of Allah, verify (the truth), and say not to anyone who greets you: "You are not a believer;" seeking the perishable goods of the worldly life. There is much more benefit with Allah. Even as he is now, so were you yourselves before, till Allah conferred on you His Favors, therefore, be cautious in discrimination. Allah is Ever Well-Aware of what you do.

O ye who believe! When ye go forth (to fight) in the way of Allah, be careful to discriminate, and say not unto one who offereth you peace: "Thou art not a believer," seeking the chance profits of this life (so that ye may despoil him). With Allah are plenteous spoils. Even thus (as he now is) were ye before; but Allah hath since then been gracious unto you. Therefore take care to discriminate. Allah is ever Informed of what ye do.

O you who have faith! When you issue forth in the way of Allah, try to ascertain: do not say to someone who offers you peace, ‘You are not a believer,’ seeking the transitory wares of the life of this world. Yet with Allah are plenteous gains. You too were such earlier, but Allah did you a favour. Therefore, do ascertain. Allah is indeed well aware of what you do.

Believers, if you are journeying in the way of Allah, do not say to those who offer you peace, until it has been clarified: 'You are not believers' seeking the enjoyment of the worldly life, with Allah there are many spoils. You were like that before, and Allah has been gracious to you. Therefore let it be clarified. Surely, Allah is Aware of what you do.

O you who have believed, when you go forth [to fight] in the cause of Allah, investigate; and do not say to one who gives you [a greeting of] peace "You are not a believer," aspiring for the goods of worldly life; for with Allah are many acquisitions. You [yourselves] were like that before; then Allah conferred His favor upon you, so investigate. Indeed Allah is ever, with what you do, Acquainted.

Believers, if you march with arms for the cause of God, make sure that you know whom to fight. Do not accuse anyone who claims himself to be a Muslim of disbelief just for worldly gains. There is abundant bounty with God. Before, you were also like them, but God bestowed His favors upon you. Thus, make sure that you know whom to fight. God is Well Aware of what you do.

O you who believe! when you go to war in Allah's way, make investigation, and do not say to any one who offers you peace: You are not a believer. Do you seek goods of this world's life! But with Allah there are abundant gains; you too were such before, then Allah conferred a benefit on you; therefore make investigation; surely Allah is aware of what you do.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo i<u>tha</u> <u>d</u>arabtum fee sabeeli All<u>a</u>hi fatabayyanoo wal<u>a</u> taqooloo liman alq<u>a</u> ilaykumu a<b>l</b>ssal<u>a</u>ma lasta muminan tabtaghoona AAara<u>d</u>a al<u>h</u>ay<u>a</u>ti a<b>l</b>dduny<u>a</u> faAAinda All<u>a</u>hi magh<u>a</u>nimu katheeratun ka<u>tha</u>lika kuntum min qablu famanna All<u>a</u>hu AAalaykum fatabayyanoo inna All<u>a</u>ha k<u>a</u>na bim<u>a</u> taAAmaloona khabeer<u>a</u><b>n</b>

Believers, when you go forth in the cause of God, make due investigation and do not say to those who offer you the greeting of peace, "You are no believer!" because you seek the good things of this life. With God there are good things in plenty. You yourself were in the same position before, but God conferred His special favour on you. Therefore, take care to investigate. Surely God is well-aware of what you do.

O ye who believe! When ye go abroad in the cause of Allah, investigate carefully, and say not to any one who offers you a salutation: "Thou art none of a believer!" Coveting the perishable goods of this life: with Allah are profits and spoils abundant. Even thus were ye yourselves before, till Allah conferred on you His favours: Therefore carefully investigate. For Allah is well aware of all that ye do.

The faithful who sit idle, other than those who are disabled, are not equal to those who fight in the way of God with their wealth and lives. God has exalted those in rank who fight for the faith with their wealth and souls over those who sit idle. Though God's promise of good is for all, He has granted His favour of the highest reward to those who struggle in preference to those who sit at home.

The Muslims who stay back from holy war without proper excuse, are not equal to the Muslims who fight in Allah's cause with their wealth and lives; Allah has bestowed higher ranks to the warriors who strive with their wealth and lives, than those who stay back; and Allah has promised good to all; and Allah has favoured the warriors upon those who stay back, with a great reward.

Such believers as sit at home -- unless they have an injury -- are not the equals of those who struggle in the path of God with their possessions and their selves. God has preferred in rank those who struggle with their possessions and their selves over the ones who sit at home; yet to each God has promised the reward most fair; and God has preferred those who struggle over the ones who sit at home for the bounty of a mighty wage,

SUCH of the believers as remain passive - other than the disabled - cannot be deemed equal to those who strive hard in God's cause with their possessions and their lives: God has exalted those who strive hard with their possessions and their lives far above those who remain passive. Although God has promised the ultimate good unto all [believers], yet has God exalted those who strive hard above those who remain passive by [promising them] a mighty reward -

Not equal are the holders back among the believers, save those who are disabled, and the strivers in the way of Allah with their- riches and their lives. Allah hath preferred in rank the strivers with their riches and their lives above the holders-back, and unto all Allah hath promised good. And Allah hath preferred the strivers above the holdersback with a mighty hire.

Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward;

Not equal are the inactive among the believers—except the disabled—and the strivers in the cause of God with their possessions and their persons. God prefers the strivers with their possessions and their persons above the inactive, by a degree. But God has promised goodness to both. Yet God favors the strivers, over the inactive, with a great reward.

Those believers who sit at home, unless they do so out of a disabling injury, are not the equals of those who strive in the way of Allah with their possessions and their lives. Allah has exalted in rank those who strive with their possessions and their lives over those who sit at home; and though to each Allah has promised some good reward, He has preferred those who strive (in the way of Allah) over those who sit at home for a mighty reward.

Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward.

Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;

Not equal are those of the faithful who sit back—excepting those who suffer from some disability—and those who wage jihad in the way of Allah with their possession and their persons. Allah has graced those who wage jihad with their possessions and their persons by a degree over those who sit back; yet to each Allah has promised the best reward, and Allah has graced those who wage jihad over those who sit back with a great reward:

Believers who stay behind, having no injury, are not equal to those who fight in the way of Allah with their wealth and their souls. Allah has preferred those who fight with their wealth and their souls a degree above those who stay behind (because of sickness). Yet to each, Allah has promised the most excellent (Paradise). And Allah has preferred those who fought over those who stayed behind with a great wage.

Not equal are those believers remaining [at home] - other than the disabled - and the mujahideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujahideen through their wealth and their lives over those who remain [behind], by degrees. And to both Allah has promised the best [reward]. But Allah has preferred the mujahideen over those who remain [behind] with a great reward -

Among the believers, those who stay at home without a good reason are not equal to those who strive for the cause of God in person or with their property. To those who strive for His cause in person or with their property, God has granted a higher rank than to those who stay at home. God has promised that everyone will receive his proper share of the reward but He will grant a much greater reward to those striving for His cause than to those who stay home (for no reason).

The holders back from among the believers, not having any injury, and those who strive hard in Allah's way with their property and their persons are not equal; Allah has made the strivers with their property and their persons to excel the holders back a (high) degree, and to each (class) Allah has promised good; and Allah shall grant to the strivers above the holders back a mighty reward:

L<u>a</u> yastawee alq<u>a</u>AAidoona mina almumineena ghayru olee a<b>l</b><u>dd</u>arari wa<b>a</b>lmuj<u>a</u>hidoona fee sabeeli All<u>a</u>hi biamw<u>a</u>lihim waanfusihim fa<u>dd</u>ala All<u>a</u>hu almuj<u>a</u>hideena biamw<u>a</u>lihim waanfusihim AAal<u>a</u> alq<u>a</u>AAideena darajatan wakullan waAAada All<u>a</u>hu al<u>h</u>usn<u>a</u> wafa<u>dd</u>ala All<u>a</u>hu almuj<u>a</u>hideena AAal<u>a</u> alq<u>a</u>AAideena ajran AAa<i><u>th</u></i>eem<u>a</u><b>n</b>

Those believers who stay behind, apart from those forced by necessity, are not equal to those who strive hard in God's cause with their possessions and their persons. God has given those who strive with their goods and their persons a higher rank than those who stayed behind. God has promised all a good reward; but far greater is the recompense of those who strive for Him --

Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,-

For them are higher ranks with God, and forgiveness and grace; and God is forgiving and kind.

Ranks (of honour) from Him, and forgiveness, and mercy; and Allah is Oft Forgiving, Most Merciful.

in ranks standing before Him, forgiveness and mercy; surely God is All-forgiving, All-compassionate.

[many] degrees thereof - and for­giveness of sins, and His grace; for God is indeed much-forgiving, a dispenser of grace.

Ranks from Him and forgiveness and mercy; and Allah is ever Forgiving, Merciful.

Degrees of (higher) grades from Him, and Forgiveness and Mercy. And Allah is Ever Oft-Forgiving, Most Merciful.

Degrees from Him, and forgiveness, and mercy. God is Forgiving and Merciful.

For them are ranks, forgiveness, and favours from Him. Allah is All-Forgiving, All-Compassionate.

Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.

Degrees of rank from Him, and forgiveness and mercy. Allah is ever Forgiving, Merciful.

ranks from Him, forgiveness, and mercy, and Allah is all-forgiving, all-merciful.

Ranks from Him, forgiveness and mercy. Allah is the Forgiver, the Most Merciful.

Degrees [of high position] from Him and forgiveness and mercy. And Allah is ever Forgiving and Merciful.

God will grant those who strive high ranks, forgiveness, and mercy. He is All-forgiving and All-merciful.

(High) degrees from Him and protection and mercy, and Allah is Forgiving, Merciful.

Daraj<u>a</u>tin minhu wamaghfiratan wara<u>h</u>matan wak<u>a</u>na All<u>a</u>hu ghafooran ra<u>h</u>eem<u>a</u><b>n</b>

high ranks conferred by Him as well as forgiveness and mercy. God is forgiving and merciful.

Ranks specially bestowed by Him, and Forgiveness and Mercy. For Allah is Oft-forgiving, Most Merciful.

As for those whose souls are taken by the angels (at death) while in a state of unbelief, they will be asked by the angels: "What (state) were you in?" They will answer: "We were oppressed in the land." And the angels will say: "Was not God's earth large enough for you to migrate?" Their abode will be Hell, and what an evil destination!

The angels ask the people whose souls they remove while they were wronging themselves, “What were you engaged in?” They reply, “We were powerless in the land”; the angels say, “Was Allah’s earth not spacious enough for you to have migrated in it?” The destination for such is hell; and a very wretched place to return.

And those the angels take, while still they are wronging themselves -- the angels will say, 'In what circumstances were you?' They will say, 'We were abased in the earth.' The angels will say, 'But was not God's earth wide, so that you might have emigrated in it?' Such men, their refuge shall be Gehenna -- an evil homecoming! --

Behold, those whom the angels gather in death while they are still sinning against themselves, [the angels] will ask, "What was wrong with you?'' They will answer: "We were too weak on earth." [The angels] will say: "Was, then, God's earth not wide enough for you to forsake the domain of evil?" For such, then, the goal is hell - and how evil a journey's end!

Verily unto those whom the angels carry off in death, while they are yet oppressors of their souls, they will say: what were ye in? They will say: Weakened were we in the land. They Will say: was not Allah's land wide so that ye could migrate thereto. These: their resort is hell an evil retreat! -

Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): "In what (condition) were you?" They reply: "We were weak and oppressed on earth." They (angels) say: "Was not the earth of Allah spacious enough for you to emigrate therein?" Such men will find their abode in Hell - What an evil destination!

While the angels are removing the souls of those who have wronged themselves, they will say, “What was the matter with you?” They will say, “We were oppressed in the land.” They will say, “Was God’s earth not vast enough for you to emigrate in it?” These—their refuge is Hell. What a wretched retreat!

While taking the souls of those who were engaged in wronging themselves, the angels asked: 'In what circumstances were you?' They replied: 'We were too weak and helpless in the land.' The angels said: 'Was not the earth of Allah wide enough for you to emigrate in it?' For such men their refuge is Hell - an evil destination indeed;

Verily, as for those whom the angels take (in death) while they are wronging themselves, they (angels) say (to them): "In what (condition) were you" They reply: "We were weak and oppressed on the earth." They (angels) say: "Was not the earth of Allah spacious enough for you to emigrate therein" Such men will find their abode in Hell - what an evil destination!

Lo! as for those whom the angels take (in death) while they wrong themselves, (the angels) will ask: In what were ye engaged? They will say: We were oppressed in the land. (The angels) will say: Was not Allah's earth spacious that ye could have migrated therein? As for such, their habitation will be hell, an evil journey's end;

Indeed, those whom the angels take away while they are wronging themselves, they ask, ‘What state were you in?’ They reply, ‘We were oppressed in the land.’ They say, ‘Was not Allah’s earth vast enough so that you might migrate in it?’ The refuge of such shall be hell, and it is an evil destination.

And the angels who take those who wronged themselves will say: 'In what condition were you' They will reply 'We were oppressed in the land' They (the angels) will say: 'Was not the earth of Allah wide enough for you in order that you migrate in it' Those, their shelter will be Gehenna (Hell), an evil arrival.

Indeed, those whom the angels take [in death] while wronging themselves - [the angels] will say, "In what [condition] were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of Allah spacious [enough] for you to emigrate therein?" For those, their refuge is Hell - and evil it is as a destination.

When the angels take away from their bodies the souls of those who have wronged themselves, they will ask them, "How did you live?" They will reply, "We lived on earth in weakness and oppression." The angels will say, "Was not God's land vast enough for you to go wherever you could live in peace?" The dwelling of these people will be hell fire, a terrible destination.

Surely (as for) those whom the angels cause to die while they are unjust to their souls, they shall say: In what state were you? They shall say: We were weak in the earth. They shall say: Was not Allah's earth spacious, so that you should have migrated therein? So these it is whose abode is hell, and it is an evil resort

Inna alla<u>th</u>eena tawaff<u>a</u>humu almal<u>a</u>ikatu <i><u>th</u></i><u>a</u>limee anfusihim q<u>a</u>loo feema kuntum q<u>a</u>loo kunn<u>a</u> musta<u>d</u>AAafeena fee alar<u>d</u>i q<u>a</u>loo alam takun ar<u>d</u>u All<u>a</u>hi w<u>a</u>siAAatan fatuh<u>a</u>jiroo feeh<u>a</u> faol<u>a</u>ika maw<u>a</u>hum jahannamu was<u>a</u>at ma<u>s</u>eer<u>a</u><b>n</b>

When the angels take the souls of those who have wronged themselves, they will ask, "What was wrong with you?" They will answer, "We were too weak on earth." The angels will say, "Was God's earth not spacious enough for you to have migrated to some other place?" These are the ones whose abode shall be Hell, an evil destination --

When angels take the souls of those who die in sin against their souls, they say: "In what (plight) Were ye?" They reply: "Weak and oppressed Were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (From evil)?" Such men will find their abode in Hell,- What an evil refuge! -

But those who are helpless, men, women and children, who can neither contrive a plan nor do they know the way,

Except those who were forcibly subdued among men, and the women and children, unable to devise a plan and unaware of the way.

except the men, women, and children who, being abased, can devise nothing and are not guided to a way;

But excepted shall be the truly helpless - be they men or women or children - who cannot bring forth any strength and have not been shown the right way:

Excepting the weak ones among men, women and children, unable to find a stratagem and not guided to a way.

Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way.

Except for the weak among men, and women, and children who have no means to act, and no means to find a way out.

except the men, women, and children who were indeed too feeble to be able to seek the means of escape and did not know where to go.-

Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way.

Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way.

Except the oppressed among men, women and children, who have neither access to any means nor are guided to any way.

Except the men, women, and children, who, being abased have no means and they are unable to guide themselves to a way.

Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way -

As for the really weak and oppressed men, women, and children who were not able to find any means of obtaining their freedom or of having the right guidance,

Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape);

Ill<u>a</u> almusta<u>d</u>AAafeena mina a<b>l</b>rrij<u>a</u>li wa<b>al</b>nnis<u>a</u>i wa<b>a</b>lwild<u>a</u>ni l<u>a</u> yasta<u>t</u>eeAAoona <u>h</u>eelatan wal<u>a</u> yahtadoona sabeel<u>a</u><b>n</b>

except such weak ones among men, women and children, as are incapable of adopting any plan or of finding any way out.

Except those who are (really) weak and oppressed - men, women, and children - who have no means in their power, nor (a guide-post) to their way.

May well hope for the mercy of God; and God is full of mercy and grace.

So for such, it is likely that Allah will pardon them; and Allah is Most Pardoning, Oft Forgiving.

haply them God will yet pardon, for God is All-pardoning, All-forgiving.

as for them, God may well efface their sin - for God is indeed an absolver of sins, much-forgiving.

These: belike Allah will pardon them, and Allah is ever Pardoning, Forgiving.

For these there is hope that Allah will forgive them, and Allah is Ever Oft Pardoning, Oft-Forgiving.

These—God may well pardon them. God is Pardoning and Forgiving.

maybe Allah shall pardon these, for Allah is All-Pardoning, All-Forgiving.

These are they whom Allah is likely to forgive them, and Allah is Ever Oft-Pardoning, Oft-Forgiving.

As for such, it may be that Allah will pardon them. Allah is ever Clement, Forgiving.

Maybe Allah will excuse them, for Allah is all-excusing, all-forgiving.

Those, Allah may pardon them, He is the Pardoner, the Forgiver.

For those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving.

perhaps God will forgive them; He is All-merciful and All-forgiving.

So these, it may be, Allah will pardon them, and Allah is Pardoning, Forgiving.

Faol<u>a</u>ika AAas<u>a</u> All<u>a</u>hu an yaAAfuwa AAanhum wak<u>a</u>na All<u>a</u>hu AAafuwwan ghafoor<u>a</u><b>n</b>

God may well pardon them. God is ever-pardoning and ever forgiving.

For these, there is hope that Allah will forgive: For Allah doth blot out (sins) and forgive again and again.

Whosoever leaves his country in duty to God will find many places of refuge, and abundance on the earth. And he who leaves his home and becomes an emigre in the way of God and His Messenger, and death overtake him, is sure to receive his reward from God; for God is forgiving and kind.

Whoever migrates for Allah's cause will find much shelter and abundant capacity in the earth; and whoever leaves his home, migrating towards Allah and His Noble Messenger, and death seizes him, his reward then lies entrusted with Allah; and Allah is Oft Forgiving, Most Merciful.

Whoso emigrates in the way of God will find in the earth many refuges and plenty; whoso goes forth from his house an emigrant to God and His Messenger, and then death overtakes him, his wage shall have fallen on God; surely God is All-forgiving, All-compassionate.

And he who forsakes the domain of evil for the sake of God shall find on earth many a lonely road, as well as life abundant. And if anyone leaves his home, fleeing from evil unto God and His Apostle, and then death overtakes him - his reward is ready with God: for God iss indeed much-forgiving, a dis­penser of grace.

And whosoever migrateth in the way of Allah, shall find in the earth plentiful refuge and ampleness; and whosoever goes forth from his house as a fugitive unto Allah and His apostle, and death then overtaketh him his hire hath surely devolved upon Allah, and Allah is ever Forgiving, Merciful.

He who emigrates (from his home) in the Cause of Allah, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most Merciful.

Anyone who emigrates for the sake of God will find on earth many places of refuge, and plentitude. Anyone who leaves his home, emigrating to God and His Messenger, and then is overtaken by death, his compensation falls on God. God is Forgiver, Most Merciful.

He who emigrates in the way of Allah will find in the earth enough room for refuge and plentiful resources. And he who goes forth from his house as a migrant in the way of Allah and His Messenger, and whom death overtakes, his reward becomes incumbent on Allah. Surely Allah is All-Forgiving, All-Compassionate.

He who emigrates in the cause of Allah, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most Merciful.

Whoso migrateth for the cause of Allah will find much refuge and abundance in the earth, and whoso forsaketh his home, a fugitive unto Allah and His messenger, and death overtaketh him, his reward is then incumbent on Allah. Allah is ever Forgiving, Merciful.

Whoever migrates in the way of Allah will find many havens and plenitude in the earth. And whoever leaves his home migrating toward Allah and His Apostle, and is then overtaken by death, his reward shall certainly fall on Allah, and Allah is all-forgiving, all-merciful.

Whosoever emigrates in the way of Allah shall find in the land numerous refuges and abundance. Whosoever leaves his house an immigrant to Allah and His Messenger and then death overtakes him, his wage shall have fallen upon Allah. Allah is the Forgiver, the Most Merciful.

And whoever emigrates for the cause of Allah will find on the earth many [alternative] locations and abundance. And whoever leaves his home as an emigrant to Allah and His Messenger and then death overtakes him - his reward has already become incumbent upon Allah. And Allah is ever Forgiving and Merciful.

One who abandons his home for the cause of God will find many places of refuge in the vast land and one who dies, after having abandoned his home to get near to God and His Messenger, will receive his reward from God. God is All-forgiving and All-merciful.

And whoever flies in Allah's way, he will find in the earth many a place of refuge and abundant resources, and whoever goes forth from his house flying to Allah and His Apostle, and then death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful.

Waman yuh<u>a</u>jir fee sabeeli All<u>a</u>hi yajid fee alar<u>d</u>i mur<u>a</u>ghaman katheeran wasaAAatan waman yakhruj min baytihi muh<u>a</u>jiran il<u>a</u> All<u>a</u>hi warasoolihi thumma yudrikhu almawtu faqad waqaAAa ajruhu AAal<u>a</u> All<u>a</u>hi wak<u>a</u>na All<u>a</u>hu ghafooran ra<u>h</u>eem<u>a</u><b>n</b>

Whoever emigrates for the cause of God will find many places of refuge in the land and plentiful provision. Those who leave home for the cause of God and His Messenger; but is then overtaken by death, shall be recompensed by God. God is most forgiving and ever-merciful.

He who forsakes his home in the cause of Allah, finds in the earth Many a refuge, wide and spacious: Should he die as a refugee from home for Allah and His Messenger, His reward becomes due and sure with Allah: And Allah is Oft-forgiving, Most Merciful.

When you travel in the land there is no sin if you curtail your service of prayer if you fear the unbelievers may harass you, for indeed your open enemies are the infidels.

And when you travel in the land, it is no sin for you to curtail some of your obligatory prayers; if you fear that disbelievers may cause you harm; undoubtedly the disbelievers are open enemies to you.

And when you are journeying in the land there is no fault in you that you shorten the prayer, if you fear the unbelievers may afflict you; the unbelievers are for you a manifest foe.

AND WHEN you go forth [to war] on earth, you will incur no sin by shortening your prayers if you have reason to fear that those who are bent on denying the truth might suddenly fall upon you: for, verily, those who deny the truth are your open foes.

And when ye are journeying in the earth there shall be no fault in you that ye shorten the prayer if ye fear that those who disbelieve shall molest you, verily the infidels are ever unto you an avowed enemy.

And when you (Muslims) travel in the land, there is no sin on you if you shorten your Salat (prayer) if you fear that the disbelievers may attack you, verily, the disbelievers are ever unto you open enemies.

When you travel in the land, there is no blame on you for shortening the prayers, if you fear that the disbelievers may harm you. The disbelievers are your manifest enemies.

When you go forth journeying in the land, there is no blame on you if you shorten the Prayer, (especially) if you fear that the unbelievers might cause you harm. Surely the unbelievers are your open enemies.

And when you Darabtum in the land, there is no sin on you if you shorten the Salah if you fear that the disbelievers may put you in trial, verily, the disbelievers are ever unto you open enemies.

And when ye go forth in the land, it is no sin for you to curtail (your) worship if ye fear that those who disbelieve may attack you. In truth the disbelievers are an open enemy to you.

When you journey in the land, there is no sin upon you in shortening the prayers, if you fear that the faithless may trouble you; indeed the faithless are your manifest enemies.

And when you are journeying in the land, there is no fault in you that you shorten the prayer if you fear that those who disbelieve will afflict you. Indeed, the unbelievers are a clear enemy for you.

And when you travel throughout the land, there is no blame upon you for shortening the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy.

When you are on a journey, it is no sin to shorten your prayers if you are afraid of the mischief of the unbelievers. The unbelievers have always been your sworn enemies

And when you journey in the earth, there is no blame on you if you shorten the prayer, if you fear that those who disbelieve will cause you distress, surely the unbelievers are your open enemy.

Wai<u>tha</u> <u>d</u>arabtum fee alar<u>d</u>i falaysa AAalaykum jun<u>ah</u>un an taq<u>s</u>uroo mina a<b>l</b><u>ss</u>al<u>a</u>ti in khiftum an yaftinakumu alla<u>th</u>eena kafaroo inna alk<u>a</u>fireena k<u>a</u>noo lakum AAaduwwan mubeen<u>a</u><b>n</b>

When you [believers] are travelling in the land, you will not be blamed for shortening your prayers, if you fear the disbelievers may harm you. They are your avowed enemies.

When ye travel through the earth, there is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto you open enemies.

When you are among them, and have to lead the service of prayer, let one group stand up with you, but let them keep their arms. After they have paid their homage they should go to the rear, and let the group which has not done so yet offer their service of prayer with you, remaining cautious and armed, The infidels wish to find you neglectful of your arms and provisions, to attack you unawares. It will not be a sin if you put aside your arms when you are troubled by rain, or you are ill; but take full precautions. God has reserved for infidels a despicable punishment

And when you (O dear Prophet Mohammed – peace and blessings be upon him) are among them and lead them in prayer, only a group of them should be with you, and they must keep their weapons with them; so when they have performed their prostrations they should move away behind you; and the other group that had not prayed, must come and offer prayers in your leadership, keeping their guard and weapons with them; the disbelievers wish that you neglect your arms and your means so they may overpower you with a single attack; it is no sin for you to lay aside your arms due to rain or if you are sick; and keep your guard; undoubtedly Allah has kept prepared a disgraceful punishment for the disbelievers.

When thou art amongst them, and performest for them the prayer, let a party of them stand with thee, and let them take their weapons. When they bow themselves, let them be behind you; and let another party who have not prayed come and pray with thee, taking their precautions and their weapons. The unbelievers wish that you should be heedless of your weapons and your baggage, then they would wheel on you all at once. There is no fault in you, if rain molests you, or you are sick, to lay aside your weapons; but take your precautions. God has prepared for the unbelievers a humbling chastisement.

Thus, when thou art among the believers and about to lead them in prayer, let [only] part of them stand up with thee, retaining their arms. Then, after they have finished their prayer, let them provide you cover while another group, who have not yet prayed, shall come forward and pray with thee, being fully prepared against danger and retaining their arms: (for) those who are bent on denying the truth would love to see you oblivious of your arms and your equipment, so that they might fall upon you in a surprise attack. But it shall not be wrong for you to lay down your arms [while you pray] if you are troubled by rain or if you are ill; but [always] be fully prepared against danger. Verily, God has readied shameful suffering for all who deny the truth!

And when thou art amidst them and hast set up the prayer for them, then let a party of them stand with thee and let them retain their arms; then when they have prostrated themselves, let them go behind you, and let anot her party who have not yet prayed, come and pray with thee; and let them also take their caution and their arms. Pain would those who disbelieve that ye neglected your arms and your baggage, so that they might swoop down upon you at one swoop. And there shall be no fault in you, if there be an injury to you from rain or ye are ailing, that ye lay down your arms and yet take your caution. Verily Allah hath gotten ready for the infidels a torment ignominious.

When you (O Messenger Muhammad SAW) are among them, and lead them in As-Salat (the prayer), let one party of them stand up [in Salat (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which has not yet prayed, and let them pray with you taking all the precautions and bearing arms. Those who disbelieve wish, if you were negligent of your arms and your baggage, to attack you in a single rush, but there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves. Verily, Allah has prepared a humiliating torment for the disbelievers.

When you are among them, and you stand to lead them in prayer, let a group of them stand with you, and let them hold their weapons. Then, when they have done their prostrations, let them withdraw to the rear, and let another group, that have not prayed yet, come forward and pray with you; and let them take their precautions and their weapons. Those who disbelieve would like you to neglect your weapons and your equipment, so they can attack you in a single assault. You commit no error, if you are hampered by rain or are sick, by putting down your weapons; but take precautions. Indeed, God has prepared for the disbelievers a demeaning punishment.

(O Messenger!) If you are among the believers and rise (in the state of war) to lead the Prayer for them, let a party of them stand with you to worship, keeping their arms. When they have performed their prostration, let them go behind you, and let another party who have not prayed, pray with you, remaining on guard and keeping their arms, for the unbelievers love to see you heedless of your arms and your baggage so that they might swoop upon you in a surprise attack. But there shall be no blame upon you if you were to lay aside your arms if you are either troubled by rain or are sick; but remain on guard. Surely Allah has prepared a humiliating chastisement for the unbelievers.

When you (O Messenger Muhammad) are among them, and lead them in Salah, let one party of them stand up [in prayer] with you, taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which have not yet prayed, and let them pray with you, taking all the precautions and bearing arms. Those who disbelieve wish, if you were negligent of your arms and your baggage, to attack you in a single rush, but there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves. Verily, Allah has prepared a humiliating torment for the disbelievers.

And when thou (O Muhammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms. Those who disbelieve long for you to neglect your arms and your baggage that they may attack you once for all. It is no sin for you to lay aside your arms, if rain impedeth you or ye are sick. But take your precaution. Lo! Allah prepareth for the disbelievers shameful punishment.

When you are among them, leading them in prayers, let a group of them stand with you, carrying their weapons. And when they have done the prostrations, let them withdraw to the rear, then let the other group which has not prayed come and pray with you, taking their precautions and [bearing] their weapons. The faithless are eager that you should be oblivious of your weapons and your baggage, so that they could assault you all at once. But there is no sin upon you, if you are troubled by rain or are sick, to set aside your weapons; but take your precautions. Indeed Allah has prepared for the faithless a humiliating punishment.

When you are with them, and establish the prayer, let a party of them stand with you, and let them take their weapons. After making their prostrations, let them be behind you, and let another party who have not prayed come and pray with you, taking their precautions and their weapons. Those who disbelieve wish that you should be inattentive of your weapons and your baggage, so that they might swoop upon you with one assault. But there is no fault in you if you are harmed by rain, or you are sick to lay aside your weapons, but take your precautions. Allah has prepared a humiliating punishment for the unbelievers.

And when you are among them and lead them in prayer, let a group of them stand [in prayer] with you and let them carry their arms. And when they have prostrated, let them be [in position] behind you and have the other group come forward which has not [yet] prayed and let them pray with you, taking precaution and carrying their arms. Those who disbelieve wish that you would neglect your weapons and your baggage so they could come down upon you in one [single] attack. But there is no blame upon you, if you are troubled by rain or are ill, for putting down your arms, but take precaution. Indeed, Allah has prepared for the disbelievers a humiliating punishment.

(Muhammad), if you are among them (your followers during a battle) and you call them for prayer, let a group of them carry their arms during prayer. After they have made their prostrations, let them go back to watch the enemy and let the other group who has not yet prayed, join you, carrying their arms with due precaution. The unbelievers would love to find you neglecting your arms and property and would attack you suddenly. If rain or illness make you suffer, you may place your arms aside during prayer but still observe due precaution. God has prepared a humiliating torment for the unbelievers.

And when you are among them and keep up the prayer for them, let a party of them stand up with you, and let them take their arms; then when they have prostrated themselves let them go to your rear, and let another party who have not prayed come forward and pray with you, and let them take their precautions and their arms; (for) those who disbelieve desire that you may be careless of your arms and your luggage, so that they may then turn upon you with a sudden united attack, and there is no blame on you, if you are annoyed with rain or if you are sick, that you lay down your arms, and take your precautions; surely Allah has prepared a disgraceful chastisement for the unbelievers.

Wai<u>tha</u> kunta feehim faaqamta lahumu a<b>l</b><u>ss</u>al<u>a</u>ta faltaqum <u>ta</u>ifatun minhum maAAaka walyakhu<u>th</u>oo asli<u>h</u>atahum fai<u>tha</u> sajadoo falyakoonoo min war<u>a</u>ikum waltati <u>ta</u>ifatun okhr<u>a</u> lam yu<u>s</u>alloo falyu<u>s</u>alloo maAAaka walyakhu<u>th</u>oo <u>h</u>i<u>th</u>rahum waasli<u>h</u>atahum wadda alla<u>th</u>eena kafaroo law taghfuloona AAan asli<u>h</u>atikum waamtiAAatikum fayameeloona AAalaykum maylatan w<u>ah</u>idatan wal<u>a</u> jun<u>ah</u>a AAalaykum in k<u>a</u>na bikum a<u>th</u>an min ma<u>t</u>arin aw kuntum mar<u>da</u> an ta<u>d</u>aAAoo asli<u>h</u>atakum wakhu<u>th</u>oo <u>h</u>i<u>th</u>rakum inna All<u>a</u>ha aAAadda lilk<u>a</u>fireena AAa<u>tha</u>ban muheen<u>a</u><b>n</b>

When you are among the believers and lead them in prayer, let only part of them stand up along with you, armed with their weapons. After they have prostrated themselves, let them withdraw to the rear to stand guard and then let another party, who have not yet prayed, come forward and pray with you. And let them also be on their guard, armed with their weapons. Those who deny the truth want you to be negligent of your arms and your baggage, so that they may fall upon you suddenly. It is no offence for you to lay aside your arms when overtaken by heavy rain or illness, and always take every precaution for defence. God has prepared a humiliating punishment for those who deny the truth.

When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed - and let them pray with thee, Taking all precaution, and bearing arms: the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers Allah hath prepared a humiliating punishment.

If you are late in performing your service of prayer honour God by remembering Him, standing or sitting or lying on your sides. And when you have security perform your act of prayer befittingly; and praying at fixed hours is prescribed for the faithful.

So when you have offered your prayers remember Allah while standing, sitting and reclining; and when you feel secure, offer prayers in the usual manner; indeed prayers are a time bound obligatory duty upon the Muslims.

When you have performed the prayer, remember God, standing and sitting and on your sides. Then, when you are secure, perform the prayer; surely the prayer is a timed prescription for the believers.

And when you have finished your prayer, remember God - standing and sitting and lying down; and when you are once again secure, observe your prayers [fully]. Verily, for all believers prayer is indeed a sacred duty linked to particular times [of day].

Then when ye have finished the prayer, remember Allah, standing and sitting and lying on Your sides. Then when ye are secure, establish the prayer verily the prayer is prescribed unto the believers at definite times.

When you have finished As-Salat (the prayer - congregational), remember Allah standing, sitting down, and lying down on your sides, but when you are free from danger, perform As-Salat (Iqamat-as- Salat). Verily, the prayer is enjoined on the believers at fixed hours.

When you have completed the prayer, remember God, standing, or sitting, or on your sides. And when you feel secure, perform the prayer. The prayer is obligatory for believers at specific times.

When you have finished the Prayer, remember Allah -standing, and sitting, and reclining. And when you become secure, perform the regular Prayer. The Prayer is enjoined upon the believers at stated times.

When you have finished the Salah, remember Allah standing, sitting down, and on your sides, but when you are free from danger, perform the Salah. Verily, Salah is kitaban on the believers at fixed hours.

When ye have performed the act of worship, remember Allah, standing, sitting and reclining. And when ye are in safety, observe proper worship. Worship at fixed times hath been enjoined on the believers.

When you have finished the prayers, remember Allah, standing, sitting, and lying down, and when you feel secure, perform the [complete] prayers, for the prayer is indeed a timed prescription for the faithful.

When you have established the prayer, remember Allah standing, sitting, and on your sides. Then, when you are secure, establish the prayer, surely, prayer is timely written upon the believer.

And when you have completed the prayer, remember Allah standing, sitting, or [lying] on your sides. But when you become secure, re-establish [regular] prayer. Indeed, prayer has been decreed upon the believers a decree of specified times.

When you complete your prayer, remember God all the time while standing, sitting, or reclining. When you are safe, say your prayers properly. It is a constant duty of the believers.

Then when you have finished the prayer, remember Allah standing and sitting and reclining; but when you are secure (from danger) keep up prayer; surely prayer is a timed ordinance for the believers.

Fai<u>tha</u> qa<u>d</u>aytumu a<b>l</b><u>ss</u>al<u>a</u>ta fa<b>o</b><u>th</u>kuroo All<u>a</u>ha qiy<u>a</u>man waquAAoodan waAAal<u>a</u> junoobikum fai<u>tha</u> i<u>t</u>manantum faaqeemoo a<b>l</b><u>ss</u>al<u>a</u>ta inna a<b>l</b><u>ss</u>al<u>a</u>ta k<u>a</u>nat AAal<u>a</u> almumineena kit<u>a</u>ban mawqoot<u>a</u><b>n</b>

When you have finished the prayer, remember God while standing, and sitting, and lying on your sides. When you feel secure, say your prayers in the prescribed form. Believers are under the obligation to say their prayers at the appointed hours.

When ye pass (Congregational) prayers, celebrate Allah's praises, standing, sitting down, or lying down on your sides; but when ye are free from danger, set up Regular Prayers: For such prayers are enjoined on believers at stated times.

And do not be chary of pursuing them. If you suffer, they shall also suffer like you. But while you have hope (of success) from God, they have none. Surely God is all-knowing and all-wise.

Do not relax in pursuit of the disbelievers; if you are suffering, they also suffer as you do; and you expect from Allah what they do not; and Allah is All Knowing, Wise.

Faint not in seeking the heathen; if you are suffering, they are also suffering as you are suffering, and you are hoping from God for that for which they cannot hope; God is All-knowing, All-wise.

And be not faint of heart when you seek out the [enemy] host. If you happen to suffer pain, behold, they suffer pain even as you suffer it: but you are hoping [to receive] from God what they cannot hope for. And God is indeed all-knowing, wise.

And slacken not in seeking the enemy people if ye are suffering, then they suffer even as ye suffer, and you hope from Allah that which they hope not; and Allah is ever Knowing, Wise.

And don't be weak in the pursuit of the enemy; if you are suffering (hardships) then surely, they (too) are suffering (hardships) as you are suffering, but you have a hope from Allah (for the reward, i.e. Paradise) that for which they hope not, and Allah is Ever All-Knowing, All-Wise.

And do not falter in the pursuit of the enemy. If you are aching, they are aching as you are aching, but you expect from God what they cannot expect. God is Knowledgeable and Wise.

Do not be faint of heart in pursuing these people: if you happen to suffer harm they too are suffering just as you are, while you may hope from Allah what they cannot hope for. Allah is All-Knowing, All- Wise.

And don't be weak in the pursuit of the enemy; if you are suffering (hardships) then surely they (too) are suffering (hardships) as you are suffering, but you have a hope from Allah (for the reward, i.e. Paradise) that for which they hope not; and Allah is Ever All-Knowing, All-Wise.

Relent not in pursuit of the enemy. If ye are suffering, lo! they suffer even as ye suffer and ye hope from Allah that for which they cannot hope. Allah is ever Knower, Wise.

Do not slacken in the pursuit of these people. If you are suffering, they are also suffering like you, but you expect from Allah what they do not expect, and Allah is all-knowing, all-wise.

And do not be weak in seeking out the people. If you are suffering, they are also suffering as you are suffering, but you are hoping from Allah that which they do not hope. Allah is the Knower, the Wise.

And do not weaken in pursuit of the enemy. If you should be suffering - so are they suffering as you are suffering, but you expect from Allah that which they expect not. And Allah is ever Knowing and Wise.

Do not neglect the pursuit of the enemy. If you have suffered, they too have suffered but you can, at least, expect from God what they can never expect. God is All-knowing and All-wise.

And be not weak hearted in pursuit of the enemy; if you suffer pain, then surely they (too) suffer pain as you suffer pain, and you hope from Allah what they do not hope; and Allah is Knowing, Wise.

Wal<u>a</u> tahinoo fee ibtigh<u>a</u>i alqawmi in takoonoo talamoona fainnahum yalamoona kam<u>a</u> talamoona watarjoona mina All<u>a</u>hi m<u>a</u> l<u>a</u> yarjoona wak<u>a</u>na All<u>a</u>hu AAaleeman <u>h</u>akeem<u>a</u><b>n</b>

Do not relent in the pursuit of the enemy. If you are suffering hardships, they too are suffering similar hardships, but what you can hope for from God, they cannot. God is all knowing and wise.

And slacken not in following up the enemy: If ye are suffering hardships, they are suffering similar hardships; but ye have Hope from Allah, while they have none. And Allah is full of knowledge and wisdom.

We have sent down to you the Book containing the truth, in whose light you should judge among the people as God has shown you, and do not be a contender for deceivers.

We have indeed sent down the true Book towards you (O dear Prophet Mohammed – peace and blessings be upon him), so that you may judge between men, in the way Allah may show you; and do not plead on behalf of the treacherous.

Surely We have sent down to thee the Book with the truth, so that thou mayest judge between the people by that God has shown thee. So be not an advocate for the traitors;

BEHOLD, We have bestowed upon thee from on high this divine writ, setting forth the truth, so that thou may judge between people in accordance with what God has taught thee. Hence, do not contend with those who are false to their trust,

Verily We! We have sent down the Book unto thee With truth that thou mightest judge between people by that which Allah hath shewn thee; and be not thou On behalf of the deceivers a pleader.

Surely, We have sent down to you (O Muhammad SAW) the Book (this Quran) in truth that you might judge between men by that which Allah has shown you (i.e. has taught you through Divine Inspiration), so be not a pleader for the treacherous.

We have revealed to you the Scripture, with the truth, so that you judge between people in accordance with what God has shown you. And do not be an advocate for the traitors.

(O Messenger!) We have revealed to you this Book with the Truth so that you may judge between people in accordance with what Allah has shown you. So do not dispute on behalf of the dishonest,

Surely, We have sent down to you (O Muhammad) the Book in truth that you might judge between men by that which Allah has shown you, so be not a pleader for the treacherous.

Lo! We reveal unto thee the Scripture with the truth, that thou mayst judge between mankind by that which Allah showeth thee. And be not thou a pleader for the treacherous;

Indeed We have sent down to you the Book with the truth, so that you may judge between the people by what Allah has shown you; do not be an advocate for the traitors,

Surely, We have sent down to you the Book with the truth, so that you will rule between the people by that Allah has shown you. So do not be an advocate for the traitors.

Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which Allah has shown you. And do not be for the deceitful an advocate.

We have revealed to you the Book in all Truth so that you judge among people by the laws of God. However, never defend the treacherous ones.

Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you; and be not an advocate on behalf of the treacherous.

Inn<u>a</u> anzaln<u>a</u> ilayka alkit<u>a</u>ba bi<b>a</b>l<u>h</u>aqqi lita<u>h</u>kuma bayna a<b>l</b>nn<u>a</u>si bim<u>a</u> ar<u>a</u>ka All<u>a</u>hu wal<u>a</u> takun lilkh<u>a</u>ineena kha<u>s</u>eem<u>a</u><b>n</b>

We have sent the Book down to you with the truth so that you may judge among mankind by means of what God has shown you. And do not be an advocate for the treacherous.

We have sent down to thee the Book in truth, that thou mightest judge between men, as guided by Allah: so be not (used) as an advocate by those who betray their trust;

And seek God's forgiveness, for God is surely forgiving and kind.

And seek forgiveness from Allah; indeed Allah is Oft Forgiving, Most Merciful.

and pray forgiveness of God; surely God is All-forgiving, All-compassionate.

but pray God to forgive [them]: behold, God is indeed much-forgiving, a dispenser of grace.

And beg thou forgiveness of verily Allah is ever Forgiving.

And seek the Forgiveness of Allah, certainly, Allah is Ever Oft-Forgiving, Most Merciful.

And ask God for forgiveness. God is Forgiver and Merciful.

and seek forgiveness from Allah. Surely Allah is All-Forgiving, All-Compassionate.

And seek the forgiveness of Allah, certainly, Allah is Ever Oft-Forgiving, Most Merciful.

And seek forgiveness of Allah. Lo! Allah is ever Forgiving, Merciful.

and plead to Allah for forgiveness; indeed Allah is all-forgiving, all-merciful.

And ask the forgiveness of Allah, surely Allah is the Forgiver, the Most Merciful.

And seek forgiveness of Allah. Indeed, Allah is ever Forgiving and Merciful.

Seek forgiveness from God. He is All-forgiving and All-merciful.

And ask forgiveness of Allah; surely Allah is Forgiving, Merciful.

Wa<b>i</b>staghfiri All<u>a</u>ha inna All<u>a</u>ha k<u>a</u>na ghafooran ra<u>h</u>eem<u>a</u><b>n</b>

Ask God for forgiveness: He is most forgiving and merciful.

But seek the forgiveness of Allah; for Allah is Oft-forgiving, Most Merciful.

Do not argue for those who harbour deceit in their hearts, for God does not love the treacherous and the iniquitous.

And do not plead on behalf of those who deceive themselves; indeed Allah does not like any treacherous, excessive sinner.

And do not dispute on behalf of those who betray themselves; surely God loves not the guilty traitor.

Yet do not argue in behalf of those who are false to their own selves: verily, God does not love those who betray their trust and persist in sinful ways.

And contend thou not for those who defraud their souls verily Allah loveth not one who is a defrauder, sinner.

And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer of his trust, and indulges in crime.

And do not argue on behalf of those who deceive themselves. God does not love the deceitful sinner.

Do not plead for those who are dishonest to themselves; Allah does not love him who betrays trust and persists in sin.

And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer, sinner.

And plead not on behalf of (people) who deceive themselves. Lo! Allah loveth not one who is treacherous and sinful.

And do not plead for those who betray themselves; indeed Allah does not like someone who is treacherous and sinful.

And do not argue on behalf of those who betray themselves, surely, Allah does not love the sinful traitor.

And do not argue on behalf of those who deceive themselves. Indeed, Allah loves not one who is a habitually sinful deceiver.

Do not defend those who deceive themselves; God does not love those who are treacherous and sinful.

And do not plead on behalf of those who act unfaithfully to their souls; surely Allah does not love him who is treacherous, sinful;

Wal<u>a</u> tuj<u>a</u>dil AAani alla<u>th</u>eena yakht<u>a</u>noona anfusahum inna All<u>a</u>ha l<u>a</u> yu<u>h</u>ibbu man k<u>a</u>na khaww<u>a</u>nan atheem<u>a</u><b>n</b>

And do not plead on behalf of those who are dishonest to themselves. Surely God does not love one who is treacherous and sinful.

Contend not on behalf of such as betray their own souls; for Allah loveth not one given to perfidy and crime: