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Tarteel AI 31

It is He who created you, though one of you is an infidel and one of you a believer; yet God perceives what you do.

It is He Who has created you, so among you one is a disbeliever whereas another is a Muslim; and Allah is seeing your deeds.

It is He who created you. One of you is an unbeliever, and one of you a believer; and God sees the things you do.

He it is who has created you: and among you are such as deny this truth, and among you are such as believe [in it]. And God sees all that you do.

He it is Who hath created you; then of you some are Infidels and of you some are believers; and Allah is of that which ye Work Beholder.

He it is Who created you, then some of you are disbelievers and some of you are believers. And Allah is All-Seer of what you do.

It is He who created you. Some of you are unbelievers, and some of you are believers. And God perceives what you do.

He it is Who has created you: and among you are those that deny the Truth and among you are those that believe in it. Allah observes all that you do.

He it is Who created you, then some of you are disbelievers and some of you are believers. And Allah is All-Seer of what you do.

He it is Who created you, but one of you is a disbeliever and one of you is a believer, and Allah is Seer of what ye do.

It is He who created you. Then some of you are faithless and some of you are faithful, and Allah watches what you do.

It is He who created you. Amongst you is an unbeliever and amongst you is a believer. Allah sees the things you do.

It is He who created you, and among you is the disbeliever, and among you is the believer. And Allah, of what you do, is Seeing.

It is He who has created you all but some of you have accepted the faith and some of you have not. God is Well Aware of what you do.

He it is Who created you, but one of you is an unbeliever and another of you is a believer; and Allah sees what you do.

Huwa alla<u>th</u>ee khalaqakum faminkum k<u>a</u>firun waminkum muminun wa<b>A</b>ll<u>a</u>hu bim<u>a</u> taAAmaloona ba<u>s</u>eer<b>un</b>

It was He who created you; and some of you are those who deny this truth, and some who believe [in it]. God sees everything you do.

It is He Who has created you; and of you are some that are Unbelievers, and some that are Believers: and Allah sees well all that ye do.

He created the heavens and the earth with deliberation, and gave you form, and shaped you well; and to Him is your returning.

He created the heavens and the earth with the truth, and fashioned you thereby making you in best shapes; and towards Him only is the return.

He created the heavens and the earth with the truth, and He shaped you, and shaped you well; and unto Him is the homecoming.

He has created the heavens and the earth in accordance with [an inner] truth, and has formed you - and formed you so well; and with Him is your journey's end.

He hath created the heavens and the earth with truth, and hath formed you, and hath made-your forms goodly; and Unto Him Is the return.

He has created the heavens and the earth with truth, and He shaped you and made good your shapes, and to Him is the final Return.

He created the heavens and the earth with truth, and He designed you, and designed you well, and to Him is the final return.

He created the heavens and the earth with Truth and shaped you, giving you excellent shapes. And to Him is your ultimate return.

He has created the heavens and the earth with truth, and He shaped you and made good your shapes. And to Him is the return.

He created the heavens and the earth with truth, and He shaped you and made good your shapes, and unto Him is the journeying.

He created the heavens and the earth with consummate wisdom, and He formed you and perfected your forms, and toward Him is your destination.

He created the heavens and the earth in truth and He shaped you and gave you good shapes. To Him is the arrival.

He created the heavens and earth in truth and formed you and perfected your forms; and to Him is the [final] destination.

He has created the heavens and the earth for a genuine purpose and has formed you in the best shape. To Him all things return.

He created the heavens and the earth with truth, and He formed you, then made goodly your forms, and to Him is the ultimate resort.

Khalaqa a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>a bi<b>a</b>l<u>h</u>aqqi wa<u>s</u>awwarakum faa<u>h</u>sana <u>s</u>uwarakum wailayhi alma<u>s</u>eer<b>u</b>

He created the heavens and the earth for a purpose. He formed you and gave you the best of forms. To Him you shall all return.

He has created the heavens and the earth in just proportions, and has given you shape, and made your shapes beautiful: and to Him is the final Goal.

He knows what is in the heavens and the earth, and knows what you hide and what you disclose; God knows what is in the hearts.

He knows all whatever is in the heavens and in the earth, and He knows all what you hide and all what you disclose; and Allah knows what lies within the hearts.

He knows whatever is in the heavens and the earth, and He knows what you conceal and what you publish. God knows the thoughts within the breasts.

He knows all that is in the heavens and on earth; and He knows all that you keep secret as well as all that you bring into the open: for God has full knowledge of what is in the hearts [of men].

He knoweth whatsoever is In the heavens and the earth, and He knoweth whatsoever ye keep secret, and whatsoever ye make known; and Allah is the Knower of whatsoever is in the breasts.

He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah is the All-Knower of what is in the breasts (of men).

He knows everything in the heavens and the earth, and He knows what you conceal and what you reveal. And God knows what is within the hearts.

He knows what is in the heavens and the earth, and knows what you conceal and what you disclose. Allah even knows what lies hidden in the breasts of people.

He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah is the All-Knower of what is in the breasts.

He knoweth all that is in the heavens and the earth, and He knoweth what ye conceal and what ye publish. And Allah is Aware of what is in the breasts (of men).

He knows whatever there is in the heavens and the earth, and He knows whatever you hide and whatever you disclose, and Allah knows best what is in your breasts.

He knows whatever is in the heavens and the earth and He knows all what you conceal and what you reveal. Allah knows the innermost of the chests.

He knows what is within the heavens and earth and knows what you conceal and what you declare. And Allah is Knowing of that within the breasts.

He knows all that is in the heavens and the earth and all that you reveal or conceal. God knows best whatever the hearts contain.

He knows what is in the heavens and the earth, and He knows what you hide and what you manifest; and Allah is Cognizant of what is in the hearts.

YaAAlamu m<u>a</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i wayaAAlamu m<u>a</u> tusirroona wam<u>a</u> tuAAlinoona wa<b>A</b>ll<u>a</u>hu AAaleemun bi<u>tha</u>ti a<b>l</b><u>ss</u>udoor<b>i</b>

He knows whatever is in the heavens and the earth. He knows all that you conceal and all that you reveal. God is aware of what is in your hearts.

He knows what is in the heavens and on earth; and He knows what ye conceal and what ye reveal: yea, Allah knows well the (secrets) of (all) hearts.

Has not the account of those who disbelieved before come to you, who tasted the torment of their action, and for whom is grievous punishment?

Did not the news of those who disbelieved before you reach you? So they tasted the evil outcome of their deeds, and for them is a painful punishment.

Has there not come to you the tidings of those that disbelieved before, then tasted the mischief of their action, and there yet awaits them a painful chastisement?

HAVE THE STORIES of those who, in earlier times, refused to acknowledge the truth never yet come within your ken? [They denied it -] and so they had to taste the evil outcome of their own doings, with [more] grievous suffering awaiting them [in the life to come]:

Hath not the tidings reached you of those who disbelieved aforetime, and so tasted the evil consequence of their affair, and theirs will be a torment afflictive?

Has not the news reached you of those who disbelieved aforetime? And so they tasted the evil result of their disbelief, and theirs will be a painful torment.

Has the news not reached you, of those who disbelieved before? They tasted the ill consequences of their conduct, and a painful torment awaits them.

Has the news of the unbelievers of the past not reached you? (They disbelieved) and then tasted its evil consequence. A grievous chastisement awaits them.

Has not the news reached you of those who disbelieved aforetime And so they tasted the evil result of their disbelief, and theirs will be a painful torment.

Hath not the story reached you of those who disbelieved of old and so did taste the ill-effects of their conduct, and theirs will be a painful doom.

Has there not come to you the account of those who were faithless before? They tasted the evil consequence of their conduct, and there is a painful punishment for them.

Have you not heard the news of those before you who disbelieved? They tasted the mischief of their action, and for them is a painful punishment.

Has there not come to you the news of those who disbelieved before? So they tasted the bad consequence of their affair, and they will have a painful punishment.

Have you not received the news about the disbelievers living before you who suffered the consequences of their deeds and will suffer a painful torment?

Has there not come to you the story of those who disbelieved before, then tasted the evil result of their conduct, and they had a painful punishment?

Alam yatikum nabao alla<u>th</u>eena kafaroo min qablu fa<u>tha</u>qoo wab<u>a</u>la amrihim walahum AAa<u>tha</u>bun aleem<b>un</b>

Have you not heard about those who denied the truth before you and tasted the evil consequences of their conduct? They will have a painful punishment.

Has not the story reached you, of those who rejected Faith aforetime? So they tasted the evil result of their conduct; and they had a grievous Penalty.

This was so because their apostles came to them with clear proofs, but they said: "What. Can a mortal show us the way?" And they denied and turned away; but God was unconcerned. God is all-sufficient, worthy of praise.

This is because their Noble Messengers used to bring clear proofs to them, in response they said, “What! Will humans show us the way?”; they therefore became disbelievers and turned away, and Allah acted independently; and Allah is the Independent, the Most Praiseworthy.

That is because their Messengers came to them with the clear signs, and then they said, 'What, shall mortals be our guides?' Therefore they disbelieved, and turned away; and God was in no need of them. And God is All-sufficient, All-laudable.

this, because time and again there came unto them their apostles with all evidence of the truth, but they [always] replied, "Shall mere mortal men be our guides?" And so they. denied the truth and turned away. But God was not in need [of them]: for God is self-sufficient, ever to be praised.

That was because their apostles were wont to come Unto them with evidences, but they said: shall a mere human bein guide us? Wherefore they disbelieved and turned away; and Allah needed them not. And Allah is Self Sufficient, Praiseworthy.

That was because there came to them their Messengers with clear proofs (signs), but they said: "Shall mere men guide us?" So they disbelieved and turned away (from the truth), and Allah was not in need (of them). And Allah is Rich (Free of all wants), Worthy of all praise.

That is because their messengers came to them with clear explanations, but they said, “Are human beings going to guide us?” So they disbelieved and turned away. But God is in no need. God is Independent and Praiseworthy.

This was because their Messengers would come to them with Clear Signs, but they would say: “Shall mortals (like ourselves) guide us to the Right Way?” They rejected the Truth and turned away. Thereupon Allah became unconcerned with them, for Allah is Self-Sufficient, Innately Praiseworthy.

That was because there came to them their Messengers with Bayyinat, but they said: "Shall mere men guide us" So they disbelieved and turned away. But Allah was not in need. And Allah is not in need, Worthy of all praise.

That was because their messengers (from Allah) kept coming unto them with clear proofs (of Allah's Sovereignty), but they said: Shall mere mortals guide us? So they disbelieved and turned away, and Allah was independent (of them). Allah is Absolute, Owner of Praise.

That was because their apostles would bring them manifest proofs, but they said, ‘Will humans be our guides?!’ So they disbelieved and turned away, and Allah had no need [of their faith] and Allah is all-sufficient, all-laudable.

That is because, when their Messengers came to them with clear proofs they said: 'Shall humans be our guides' They disbelieved and turned away, but Allah was not in need (of them). Allah is the Rich and the Praised.

That is because their messengers used to come to them with clear evidences, but they said, "Shall human beings guide us?" and disbelieved and turned away. And Allah dispensed [with them]; and Allah is Free of need and Praiseworthy.

This was because their messengers came to them with clear proof (to support their prophethood) and they said, "Can mere mortals provide us with guidance?" They rejected the Messengers and turned away. God does not need the worship of anyone. He is Self-sufficient and Praiseworthy.

That is because there came to them their apostles with clear arguments, but they said: Shall mortals guide us? So they disbelieved and turned back, and Allah does not stand in need (of anything), and Allah is Self-sufficient, Praised.

<u>Tha</u>lika biannahu k<u>a</u>nat tateehim rusuluhum bi<b>a</b>lbayyin<u>a</u>ti faq<u>a</u>loo abasharun yahdoonan<u>a</u> fakafaroo watawallaw wa<b>i</b>staghn<u>a</u> All<u>a</u>hu wa<b>A</b>ll<u>a</u>hu ghaniyyun <u>h</u>ameed<b>un</b>

That was because their messengers came to them with clear signs, but they replied, "Shall mortals be our guides?" And so they rejected the truth and turned away. God has no need of such people; God is self-sufficient and worthy of all praise.

That was because there came to them messengers with Clear Signs, but they said: "Shall (mere) human beings direct us?" So they rejected (the Message) and turned away. But Allah can do without (them): and Allah is free of all needs, worthy of all praise.

The unbelievers claim that they will not be raised again. Tell them: "Why not? By my Lord, you will certainly be raised again, and then informed of what you had done. That is how the law of God works inevitably."

The disbelievers alleged that they will surely not be raised again; proclaim (O dear Prophet Mohammed – peace and blessings be upon him), “Surely yes, why not? By oath of Lord, you will surely be raised again and you will then be informed of your misdeeds; and this is easy for Allah.”

The unbelievers assert that they will never be raised up. Say: 'Yes indeed, by my Lord! You shall be raised up, then you shall be told the things you did. That is easy for God.'

They who are bent on denying the truth claim that they will never be raised from the dead! Say: "Yea, by my Sustainer! Most surely will you be raised from the dead, and then, most surely, will you be made to understand what you did [in life]! For, easy is this for God!"

Those who dlsbelieve assert that they shall not be raised. Say thou 'Yea! by my Lord, ye shall surely be raised, and then Unto you shall be declared that which ye have worked; and that is for Allah easy.

The disbelievers pretend that they will never be resurrected (for the Account). Say (O Muhammad SAW): "Yes! By my Lord, you will certainly be resurrected, then you will be informed of (and recompensed for) what you did, and that is easy for Allah.

Those who disbelieve claim that they will not be resurrected. Say, “Yes indeed, by my Lord, you will be resurrected; then you will be informed of everything you did; and that is easy for God.”

The unbelievers have vehemently contended that they shall not be raised to life. Say to them: “Yes, by my Lord, you shall surely be raised to life, and you shall certainly be fully informed of all that you did. That is easy enough for Allah.”

The disbelievers pretend that they will never be resurrected. Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah."

Those who disbelieve assert that they will not be raised again. Say (unto them, O Muhammad): Yea, verily, by my Lord! ye will be raised again and then ye will be informed of what ye did; and that is easy for Allah.

The faithless claim that they will not be resurrected. Say, ‘Yes, by my Lord, you will surely be resurrected; then you will surely be informed of what you did, and that is easy for Allah.’

The unbelievers think that they will never be raised up. Say: 'By my Lord, yes indeed, you shall assuredly be raised up! Then you shall be told of all that you have done. That is easy for Allah'

Those who disbelieve have claimed that they will never be resurrected. Say, "Yes, by my Lord, you will surely be resurrected; then you will surely be informed of what you did. And that, for Allah, is easy."

The disbelievers have thought that they would never be resurrected (Muhammad). Say, "I swear by my Lord that you will certainly be resurrected and will be told about all that you have done." All this is certainly very easy for God.

Those who disbelieve think that they shall never be raised. Say: Aye! by my Lord! you shall most certainly be raised, then you shall most certainly be informed of what you did; and that is easy to Allah.

ZaAAama alla<u>th</u>eena kafaroo an lan yubAAathoo qul bal<u>a</u> warabbee latubAAathunna thumma latunabbaonna bim<u>a</u> AAamiltum wa<u>tha</u>lika AAal<u>a</u> All<u>a</u>hi yaseer<b>un</b>

Those who deny the truth claim that they will never be raised up again. Say, "By my Lord, most surely you will be raised up again and then you will be told of all that you have done; and that is easy enough for God."

The Unbelievers think that they will not be raised up (for Judgment). Say: "Yea, By my Lord, Ye shall surely be raised up: then shall ye be told (the truth) of all that ye did. And that is easy for Allah."

So believe in God, His Apostle and the Light We have sent down. God is well aware of what you do.

Therefore accept faith in Allah and His Noble Messenger and the light which We have sent down; and Allah is Well Aware of what you do.

Therefore believe in God and His Messenger, and in the Light which We have sent down. And God is aware of the things you do.

Believe then, [O men,] in God and His Apostle, and in the light [of revelation] which We have bestowed [on you] from on high! And God is fully aware of all that you do.

Wherefore believe in Allah and His apostle and the Light which We have sent down: And Allah is of that which ye work Aware.

Therefore, believe in Allah and His Messenger (Muhammad SAW), and in the Light (this Quran) which We have sent down. And Allah is All-Aware of what you do.

So believe in God and His Messenger, and the Light which We sent down. God is Aware of everything you do.

So believe in Allah and in His Messenger and in the Light that We have sent down. Allah is fully aware of what you do.

Therefore, believe in Allah and His Messenger and in the Light which We have sent down. And Allah is All-Aware of what you do.

So believe in Allah and His messenger and the light which We have revealed. And Allah is Informed of what ye do.

So have faith in Allah and His Apostle and the light, which We have sent down, and Allah is well aware of what you do.

Believe in Allah, and His Messenger, and in the Light which We have sent down. Allah is Aware of all that you do.

So believe in Allah and His Messenger and the Qur'an which We have sent down. And Allah is Acquainted with what you do.

Thus, have faith in God, His Messenger and the Light which We have revealed. God is Well-Aware of what you do.

Therefore believe in Allah and His Apostle and the Light which We have revealed; and Allah is Aware of what you do.

Fa<u>a</u>minoo bi<b>A</b>ll<u>a</u>hi warasoolihi wa<b>al</b>nnoori alla<u>th</u>ee anzaln<u>a</u> wa<b>A</b>ll<u>a</u>hu bim<u>a</u> taAAmaloona khabeer<b>un</b>

Believe then in God and His Messenger, and in the light which We have sent down. God is fully aware of all that you do.

Believe, therefore, in Allah and His Messenger, and in the Light which we have sent down. And Allah is well acquainted with all that ye do.

The day He will gather you together on the Day of Gathering, will be the day of Judgement. He who believed and did the right, will have his evil deeds expunged by God and admitted to gardens with rivers flowing by, and abide there perpetually. This will be the great achievement of success.

The day when He will gather you, on the Day of Collective Assembly – that is the day when the loss of the losers will be laid bare; and whoever believes in Allah and does good deeds, Allah will relieve him of his sins and admit him into Gardens beneath which rivers flow, for them to abide in it forever; this is the greatest success.

Upon the day when He shall gather you for the Day of Gathering; that shall be the Day of Mutual Fraud. And whosoever believes in God, and does righteousness, God will acquit him of his evil deeds, and admit him into gardens underneath which rivers flow, therein to dwell for ever and ever; that is the mighty triumph.

[Think of] the time when He shall gather you all together unto the Day of the [Last] Gathering - that Day of Loss and Gain! For, as for him who shall have believed in God and done what is just and right, He will [on that Day] efface his bad deeds, and will admit him into gardens through which running waters flow, therein to abide beyond the count of time: that will be a triumph supreme!

Remember the Day whereon He shall assemble you, the Day of Assembly; that shall be the Day of Mutual Loss and Gain. And whosoever believeth in Allah and worketh righteously from him He will expiate His misdeeds and will make him enter Gardens whereunder rivers flow, as abiders therein for evermore. That is the mighty achievement.

(And remember) the Day when He will gather you (all) on the Day of Gathering, that will be the Day of mutual loss and gain (i.e. loss for the disbelievers as they will enter the Hell-fire and gain for the believers as they will enter Paradise). And whosoever believes in Allah and performs righteous good deeds, He will remit from him his sins, and will admit him to Gardens under which rivers flow (Paradise) to dwell therein forever, that will be the great success.

The Day when He gathers you for the Day of Gathering—that is the Day of Mutual Exchange. Whoever believes in God and acts with integrity, He will remit his misdeeds, and will admit him into gardens beneath which rivers flow, to dwell therein forever. That is the supreme achievement.

(You shall come to know that) when He will assemble you on the Day of Gathering. That shall be the Day (to determine) mutual gains and losses. Whoever believes in Allah and acts righteously, Allah will have his evil deeds expunged and will admit him to Gardens beneath which rivers flow. Therein they shall abide forever. That is the supreme triumph.

The Day when He will gather you on the Day of Gathering, that will be the Day of At-Taghabun. And whosoever believes in Allah and performs righteous deeds, He will expiate from him his sins, and will admit him to Gardens beneath which rivers flow, to dwell therein forever; that will be the great success.

The day when He shall gather you unto the Day of Assembling, that will be a day of mutual disillusion. And whoso believeth in Allah and doeth right, He will remit from him his evil deeds and will bring him unto Gardens underneath which rivers flow, therein to abide for ever. That is the supreme triumph.

When He will you bring you together for the Day of Gathering, it will be a day of privation [and regret]. As for those who have faith in Allah and act righteously, He shall absolve them of their misdeeds and admit them into gardens with streams running in them, to remain in them forever. That is the great success.

The Day on which He will gather you for the Day of Gathering; that is the Day of Loss and Gain. He who believes in Allah and does good deeds, Allah willacquit him of his evil deeds and admit him to Gardens underneath which rivers flow, where he shall live for ever. That is the mighty triumph.

The Day He will assemble you for the Day of Assembly - that is the Day of Deprivation. And whoever believes in Allah and does righteousness - He will remove from him his misdeeds and admit him to gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.

On the day when We shall gather you all together (for the Day of Judgment), all cheating will be exposed. Those who believe in God and act righteously will receive forgiveness for their sins. They will be admitted into Paradise wherein streams flow and they will live forever. This certainly is the greatest triumph.

On the day that He will gather you for the day of gathering, that is the day of loss and gain; and whoever believes in Allah and does good, He will remove from him his evil and cause him to enter gardens beneath which rivers flow, to abide therein forever; that is the great achievement.

Yawma yajmaAAukum liyawmi aljamAAi <u>tha</u>lika yawmu a<b>l</b>ttagh<u>a</u>buni waman yumin bi<b>A</b>ll<u>a</u>hi wayaAAmal <u>sa</u>li<u>h</u>an yukaffir AAanhu sayyi<u>a</u>tihi wayudkhilhu 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 <u>tha</u>lika alfawzu alAAa<i><u>th</u></i>eem<b>u</b>

When He shall gather you all for the Day of Gathering, that will be the Day of loss and gain; and whoever believes in God and does good deeds shall be forgiven their sins and admitted to Gardens through which rivers flow, where they shall dwell forever. That is the supreme triumph.

The Day that He assembles you (all) for a Day of Assembly,- that will be a Day of mutual loss and gain (among you), and those who believe in Allah and work righteousness,- He will remove from them their ills, and He will admit them to Gardens beneath which Rivers flow, to dwell therein for ever: that will be the Supreme Achievement.

Those who did not believe and denied Our revelations will be inmates of Hell, where they will abide for ever, and how evil a journey's end!

And those who disbelieved and denied Our signs, are the people of the fire – to remain in it forever; and what a wretched outcome!

And those who disbelieved and cried lies to Our signs, those shall be the inhabitants of the Fire. therein to dwell forever -- an evil homecoming!

But as for those who are bent on denying the truth and on giving the lie to Our messages - they are destined for the fire, therein to abide: and how vile a journey’s end!

And they who disbelieve and belie Our Signs! those shall be fellows of the Fire, as abiders therein; a hapless destination.

But those who disbelieved (in the Oneness of Allah - Islamic Monotheism) and denied Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination.

But as for those who disbelieve and denounce Our revelations—these are the inmates of the Fire, dwelling therein forever; and what a miserable fate!

As for those who disbelieved and gave the lie to Our Signs: they shall be the inmates of the Fire, and will abide in it. That is a woeful resort!

But those who disbelieved and denied Our Ayat, they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination

But those who disbelieve and deny Our revelations, such are owners of the Fire; they will abide therein - a hapless journey's end!

But as for those who are faithless and deny Our signs, they will be the inmates of the Fire, to remain in it [forever], and it is an evil destination.

As for those who disbelieved and belied Our verses, they shall be the inhabitants of the Fire and shall live therein for ever. Evil shall be their arrival.

But the ones who disbelieved and denied Our verses - those are the companions of the Fire, abiding eternally therein; and wretched is the destination.

As for those who have disbelieved and rejected Our revelations, they will dwell forever in hell fire, a terrible fate.

And (as for) those who disbelieve and reject Our communications, they are the inmates of the fire, to abide therein and evil is the resort.

Wa<b>a</b>lla<u>th</u>eena kafaroo waka<u>thth</u>aboo bi<u>a</u>y<u>a</u>tin<u>a</u> ol<u>a</u>ika a<u>s</u><u>ha</u>bu a<b>l</b>nn<u>a</u>ri kh<u>a</u>lideena feeh<u>a</u> wabisa alma<u>s</u>eer<b>u</b>

But those who denied the truth and rejected Our signs shall be the inmates of the Fire, there to remain -- what an evil destination!

But those who reject Faith and treat Our Signs as falsehoods, they will be Companions of the Fire, to dwell therein for aye: and evil is that Goal.

No calamity befalls unless God dispenses. He guides the heart of whosoever believes in God; and God has knowledge of everything.

No misfortune befalls except by Allah’s command; and Allah will guide the heart of whoever accepts faith in Him; and Allah knows all things.

No affliction befalls, except it be by the leave of God. Whosoever believes in God, He will guide his heart. And God has knowledge of everything.

NO CALAMITY can ever befall [man] unless it be by God's leave: hence, whoever believes in God guides his [own] heart [towards this truth]; and God has full knowledge of everything.

No calamity befalleth save by Allah's leave. And whosoever believeth in Allah, his heart He guideth. And Allah is of everything Knower.

No calamity befalls, but with the Leave [i.e. decision and Qadar (Divine Preordainments)] of Allah, and whosoever believes in Allah, He guides his heart [to the true Faith with certainty, i.e. what has befallen him was already written for him by Allah from the Qadar (Divine Preordainments)], and Allah is the All-Knower of everything.

No disaster occurs except by God’s leave. Whoever believes in God, He guides his heart. God is Aware of everything.

No misfortune ever befalls unless it be by Allah's leave. And whosoever has faith in Allah, Allah directs his heart along the Right Path. Allah has knowledge of everything.

No calamity occurs, but by the permission of Allah, and whosoever believes in Allah, He guides his heart. And Allah is the All-Knower of everything.

No calamity befalleth save by Allah's leave. And whosoever believeth in Allah, He guideth his heart. And Allah is Knower of all things.

No affliction visits [anyone] except by Allah’s leave. Whoever has faith in Allah, He guides his heart, and Allah has knowledge of all things.

No affliction falls except by the permission of Allah. For those who believe in Allah, Allah will guide his heart. Allah has knowledge of all things.

No disaster strikes except by permission of Allah. And whoever believes in Allah - He will guide his heart. And Allah is Knowing of all things.

No one will be afflicted with any hardship without it being the will of God. The hearts of whoever believed in God will receive guidance. God has the knowledge of all things.

No affliction comes about but by Allah's permission; and whoever believes in Allah, He guides aright his heart; and Allah is Cognizant of all things.

M<u>a</u> a<u>sa</u>ba min mu<u>s</u>eebatin ill<u>a</u> bii<u>th</u>ni All<u>a</u>hi waman yumin bi<b>A</b>ll<u>a</u>hi yahdi qalbahu wa<b>A</b>ll<u>a</u>hu bikulli shayin AAaleem<b>un</b>

No affliction can befall man but by God's permission -- He guides the hearts of those who believe in Him: God has knowledge of all things --

No kind of calamity can occur, except by the leave of Allah: and if any one believes in Allah, (Allah) guides his heart (aright): for Allah knows all things.

Obey God and obey His Apostle. If you turn away, the duty of the Apostle is to convey the message clearly.

And obey Allah and obey His Noble Messenger; then if you turn away, know that the duty upon Our Noble Messenger is only to plainly convey.

And obey God, and obey the Messenger; but if you turn your backs, it is only for the Messenger to deliver the Manifest Message.

Pay heed, then, unto God, and pay heed unto the Apostle; and if you turn away, [know that] Our Apostle's only duty is a clear delivery of this message:

Obey Allah and obey the apostlle; then if ye turn away, on Our apostle is only the preaching manifest.

Obey Allah, and obey the Messenger (Muhammad SAW), but if you turn away, then the duty of Our Messenger is only to convey (the Message) clearly.

So obey God, and obey the Messenger. But if you turn away—it is only incumbent on Our Messenger to deliver the clear message.

Obey Allah and obey the Messenger. But if you turn away from obedience, (then know that) Our Messenger has no other duty than to clearly convey the Truth.

Obey Allah, and obey the Messenger; but if you turn away, then the duty of Our Messenger is only to convey clearly.

Obey Allah and obey His messenger; but if ye turn away, then the duty of Our messenger is only to convey (the message) plainly.

Obey Allah and obey the Apostle; but if you turn away, then Our Apostle’s duty is only to communicate in clear terms.

Obey Allah and obey the Messenger. But, if you turn away, Our Messenger's duty is only to deliver the Clear Message.

And obey Allah and obey the Messenger; but if you turn away - then upon Our Messenger is only [the duty of] clear notification.

Obey God and the Messenger, but if you turn away, know that the only duty of Our Messenger is to clearly preach.

And obey Allah and obey the Apostle, but if you turn back, then upon Our Apostle devolves only the clear delivery (of the message).

Waa<u>t</u>eeAAoo All<u>a</u>ha waa<u>t</u>eeAAoo a<b>l</b>rrasoola fain tawallaytum fainnam<u>a</u> AAal<u>a</u> rasoolin<u>a</u> albal<u>a</u>ghu almubeen<b>u</b>

obey God and obey the Messenger; but if you turn away, remember that Our Messenger is only responsible for clearly conveying the message.

So obey Allah, and obey His Messenger: but if ye turn back, the duty of Our Messenger is but to proclaim (the Message) clearly and openly.

God: There is no god but He; and in God should believers place their trust.

Allah – there is none worthy of worship except Him; and only upon Allah must the Muslims rely.

God -- there is no god but He. And in God let the believers put their trust.

God - there is no deity save Him! In God then let the believers place their trust.

Allah! there is no God but He! In Allah, therefore, let the believers put their trust.

Allah! La ilaha illa Huwa (none has the right to be worshipped but He), and in Allah (Alone), therefore, let the believers put their trust.

God, there is no god but He; and in God let the believers put their trust.

Allah there is no god but He; in Allah should the believers put all their trust.

Allah! La ilaha illa Huwa. And in Allah therefore let the believers put their trust.

Allah! There is no Allah save Him. In Allah, therefore, let believers put their trust.

Allah—there is no god except Him—in Allah let all the faithful put their trust.

Allah, there is no god except He. In Allah let the believers put their trust.

Allah - there is no deity except Him. And upon Allah let the believers rely.

God is the only Lord and in Him the believers should trust.

Allah, there is no god but He; and upon Allah, then, let the believers rely.

All<u>a</u>hu l<u>a</u> il<u>a</u>ha ill<u>a</u> huwa waAAal<u>a</u> All<u>a</u>hi falyatawakkali almuminoon<b>a</b>

God! There is no god but He, so let the faithful put their trust in Him.

Allah! There is no god but He: and on Allah, therefore, let the Believers put their trust.

O believers, some of your spouses and children are your enemies, so beware of them! Yet if you forbear, overlook, and forgive, God is indeed forgiving and kind.

O People who Believe! Some of your wives and children are your enemies, therefore be wary of them; and if you pardon and overlook and forgive, then indeed Allah is Oft Forgiving, Most Merciful.

O believers, among your wives and children there is an enemy to you; so beware of them. But if you pardon, and overlook, and if you forgive, surely God is All-forgiving, All-compassionate.

O YOU who have attained to faith! Behold, some of your spouses and your children are enemies unto you: so beware of them! But if you pardon [their faults] and forbear, and forgive-then, behold, God will be much-forgiving, a dispenser of grace.

O ye who believe! verily of your wives and your children there is an enemy Unto you; wherefore beware of them. And if ye pardon and pass over and forgive, then verily Allah is Forgiving, Merciful.

O you who believe! Verily, among your wives and your children there are enemies for you (i.e. may stop you from the obedience of Allah), therefore beware of them! But if you pardon (them) and overlook, and forgive (their faults), then verily, Allah is Oft-Forgiving, Most Merciful.

O you who believe! Among your wives and your children are enemies to you, so beware of them. But if you pardon, and overlook, and forgive—God is Forgiver and Merciful.

Believers, there are enemies to you from among your spouses and your off-spring, so beware of them. But if you forgive and overlook their offences and pardon them, then surely Allah is Most Forgiving, Most Compassionate.

O you who believe! Verily, among your wives and your children there are enemies for you; therefore beware of them! But if you pardon (them) and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most Merciful.

O ye who believe! Lo! among your wives and your children there are enemies for you, therefor beware of them. And if ye efface and overlook and forgive, then lo! Allah is Forgiving, Merciful.

O you who have faith! Indeed, you have enemies among your spouses and children; so beware of them. Yet if you excuse, forbear, and forgive, then Allah is indeed all-forgiving, all-merciful.

Believers, some of your wives and children are enemies; so beware of them. But if you pardon, overlook and forgive them, then Allah is the Forgiving, the Most Merciful.

O you who have believed, indeed, among your wives and your children are enemies to you, so beware of them. But if you pardon and overlook and forgive - then indeed, Allah is Forgiving and Merciful.

Believers, some of your wives and children may prove to be your enemies so beware of them. However, if you would pardon, ignore and forgive, know that God is All-forgiving and All-merciful.

O you who believe! surely from among your wives and your children there is an enemy to you; therefore beware of them; and if you pardon and forbear and forgive, then surely Allah is Forgiving, Merciful.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo inna min azw<u>a</u>jikum waawl<u>a</u>dikum AAaduwwan lakum fa<b>i</b><u>hth</u>aroohum wain taAAfoo wata<u>s</u>fa<u>h</u>oo wataghfiroo fainna All<u>a</u>ha ghafoorun ra<u>h</u>eem<b>un</b>

Believers! [Even] among your wives and your children you have enemies: so beware of them. But if you overlook their offences and forgive and pardon them, then surely, God is most forgiving and merciful.

O ye who believe! Truly, among your wives and your children are (some that are) enemies to yourselves: so beware of them! But if ye forgive and overlook, and cover up (their faults), verily Allah is Oft-Forgiving, Most Merciful.

Your wealth and children are surely meant as trial for you: But with God is the great reward.

Your wealth and your children are just a test; and with Allah is a tremendous reward.

Your wealth and your children are only a trial; and with God is a mighty wage.

Your worldly goods and your children are but a trial and a temptation, whereas with God there is a tremendous reward.

Your riches and your children are but a temptation; and Allah! with Him is a mighty hire.

Your wealth and your children are only a trial, whereas Allah! With Him is a great reward (Paradise).

Your possessions and your children are a test, but with God is a splendid reward.

Your possessions and your offspring are nothing but a trial for you. And there awaits a great reward for you with Allah.

Your wealth and your children are only a Fitnah, whereas Allah! With Him is a great reward.

Your wealth and your children are only a temptation, whereas Allah! with Him is an immense reward.

Rather, your possessions, and children are a test, and Allah—with Him is a great reward!

Your wealth and children are but a trial, and with Allah is a mighty wage.

Your wealth and your children are but a trial, and Allah has with Him a great reward.

Your property and children are a trial for you, but the reward (which one may receive from God) is great.

Your possessions and your children are only a trial, and Allah it is with Whom is a great reward.

Innam<u>a</u> amw<u>a</u>lukum waawl<u>a</u>dukum fitnatun wa<b>A</b>ll<u>a</u>hu AAindahu ajrun AAa<i><u>th</u></i>eem<b>un</b>

Your wealth and your children are only a trial; God's reward is great:

Your riches and your children may be but a trial: but in the Presence of Allah, is the highest, Reward.

So fear God as much as you can, and listen and obey, and spend in charity for your own good. He who is saved from his own avarice will be successful.

Therefore fear Allah as much as possible, and heed the commands, and obey, and spend in Allah’s cause, for your own good; and whoever is rescued from the greed of his own soul – is they who will be successful.

So fear God as far as you are able, and give ear, and obey, and expend well for yourselves. And whosoever is guarded against the avarice of his own soul, those -- they are the prosperers.

Remain, then, conscious of God as best you can, and listen [to Him], and pay heed. And spend in charity for the good of your own selves: for, such as from their own covetousness are saved – it is they, they that shall attain to a happy state!

Wherefore fear Allah as much as ye are able, and hearken and obey, and expend, for the benefit of your souls. And whosoever is protected from niggardliness of his soul - those! they are the blissful.

So keep your duty to Allah and fear Him as much as you can; listen and obey; and spend in charity, that is better for yourselves. And whosoever is saved from his own covetousness, then they are the successful ones.

So be conscious of God as much as you can, and listen, and obey, and give for your own good. He who is protected from his stinginess—these are the prosperous.

So hold Allah in awe as much as you can, and listen and obey, and be charitable. This is for your own good. And whoever remains safe from his own greediness, it is such that will prosper.

So have Taqwa of Allah as much as you can; listen and obey, and spend in charity; that is better for yourselves. And whosoever is saved from his own greed, then they are the successful ones.

So keep your duty to Allah as best ye can, and listen, and obey, and spend; that is better for your souls. And whoso is saved from his own greed, such are the successful.

So be wary of Allah, as much as you can, and listen and obey, and spend [in the way of Allah]; that is better for yourselves. Those who are saved from their own greed—it is they who are the felicitous.

Therefore fear Allah as much as you can, and listen, obey, and spend well for yourselves. And whosoever is saved from the greed of his own soul; those are the winners.

So fear Allah as much as you are able and listen and obey and spend [in the way of Allah]; it is better for your selves. And whoever is protected from the stinginess of his soul - it is those who will be the successful.

Have as much fear of God as best as you can. Listen to the Messenger, obey him, and spend for your own sake good things for the cause of God. Those who control their greed will have everlasting happiness.

Therefore be careful of (your duty to) Allah as much as you can, and hear and obey and spend, it is better for your souls; and whoever is saved from the greediness of his soul, these it is that are the successful.

Fa<b>i</b>ttaqoo All<u>a</u>ha m<u>a</u> ista<u>t</u>aAAtum wa<b>i</b>smaAAoo waa<u>t</u>eeAAoo waanfiqoo khayran lianfusikum waman yooqa shu<u>hh</u>a nafsihi faol<u>a</u>ika humu almufli<u>h</u>oon<b>a</b>

so be mindful of God as best as you can; and listen, and obey; and spend in charity: it is for your own good. Those who guard themselves against their own greed will surely prosper:

So fear Allah as much as ye can; listen and obey and spend in charity for the benefit of your own soul and those saved from the covetousness of their own souls,- they are the ones that achieve prosperity.

If you lend a goodly loan to God, He will double it for you, and forgive you. God knows the worth of good deeds and is clement,

If you lend an excellent loan to Allah, He will double it for you and forgive you; and Allah is Most Appreciative, Most Forbearing.

If you lend to God a good loan, He will multiply it for you, and will forgive you. God is All-thankful, All-clement,

If you offer up to God a goodly loan, He will amply repay you for it, and will forgive you your sins: for God is ever responsive to gratitude, forbearing,

If ye lend Unto Allah a goodly loan, He will multiply it Unto you and will forgive you; and Allah is Appreciator, Forbearing.

If you lend to Allah a goodly loan (i.e. spend in Allah's Cause) He will double it for you, and will forgive you. And Allah is Most Ready to appreciate and to reward, Most Forbearing,

If you lend God a good loan, He will multiply it for you, and will forgive you. God is Appreciative and Forbearing.

If you give Allah a goodly loan, He will increase it for you several fold and will forgive you. Allah is Most Appreciative, Most Forbearing.

If you lend to Allah a handsome loan, He will double it for you, and will forgive you. And Allah is Shakur, Halim,

If ye lend unto Allah a goodly loan, He will double it for you and will forgive you, for Allah is Responsive, Clement,

If you lend Allah a good loan, He shall multiply it for you and forgive you, and Allah is all-appreciative, all-forbearing,

If you lend a good loan to Allah He will multiply it for you and will forgive you. Allah is the Thankful, the Clement.

If you loan Allah a goodly loan, He will multiply it for you and forgive you. And Allah is Most Appreciative and Forbearing.

If you give a virtuous loan to God, He will pay back double and forgive your sins. God is the Most Appreciating and the Most Forbearing.

If you set apart for Allah a goodly portion, He will double it for you and forgive you; and Allah is the Multiplier (of rewards), Forbearing,

In tuqri<u>d</u>oo All<u>a</u>ha qar<u>d</u>an <u>h</u>asanan yu<u>da</u>AAifhu lakum wayaghfir lakum wa<b>A</b>ll<u>a</u>hu shakoorun <u>h</u>aleem<b>un</b>

if you give a good loan to God, He will multiply it for you and forgive you, for God is appreciative and forbearing;

If ye loan to Allah, a beautiful loan, He will double it to your (credit), and He will grant you Forgiveness: for Allah is most Ready to appreciate (service), Most Forbearing,-

The knower of the unknown and the known, all-mighty and all-wise.

The All Knowing of all things hidden and visible, the Most Honourable, the Wise.

Knower He of the Unseen and the Visible, the All-mighty, the All-wise.

knowing all that is beyond the reach of a created being's perception as well as all that can be witnessed by a creature's senses or mind - the Almighty, the Wise!

Knower of the unseen and the seen, the Mighty, the Wise.

All-Knower of the unseen and seen, the All-Mighty, the All-Wise.

The Knower of the Unseen and the Seen, the Almighty, the Wise.

He knows that which is beyond the ken of perception as well as that which can be perceived. He is the Most Mighty, the Most Wise.

All-Knower of the unseen and seen, the Almighty, the All-Wise.

Knower of the Invisible and the Visible, the Mighty, the Wise.

Knower of the sensible and the Unseen, the All-mighty, the All-wise.

He is the Knower of the Unseen and the Visible, the Almighty, the Wise.

Knower of the unseen and the witnessed, the Exalted in Might, the Wise.

He knows the unseen and the seen. He is the Majestic and All-wise.

The Knower of the unseen and the seen, the Mighty, the Wise.

AA<u>a</u>limu alghaybi wa<b>al</b>shshah<u>a</u>dati alAAazeezu al<u>h</u>akeem<b>u</b>

God is the Knower of the unseen and the seen: He is the Almighty, the Wise One.

Knower of what is open, Exalted in Might, Full of Wisdom.

O PROPHET WHEN you divorce women, divorce them at their appointed period, and calculate that period, and fear God, your Lord. Do not expel them from their houses, nor should they go away themselves, unless they are openly guilty of adultery. These are the limits set by God. Any one who exceeds the limits set by God sins against his own self. You never know that God may perchance lead to a new situation after this.

O dear Prophet (Mohammed – peace and blessings be upon him)! When you people divorce women, divorce them at the time of their completing the appointed period, and keep count of the appointed period; and fear Allah, your Lord; do not expel them from their houses during the appointed period nor should they leave on their own, unless they bring about some matter of blatant lewdness; and these are the limits of Allah; and whoever crosses Allah’s limits has indeed wronged himself; do you not know, it is likely that Allah may send some new decree after this?

O Prophet, when you divorce women, divorce them when they have reached their period. Count the period, and fear God your Lord. Do not expel them from their houses, nor let them go forth, except when they commit a flagrant indecency. Those are God's bounds; whosoever trespasses the bounds of God has done wrong to himself. Thou knowest not, perchance after that God will bring something new to pass.

O PROPHET! When you [intend to divorce women, divorce them with a view to the waiting period appointed for them, and reckon the period [carefully], and be conscious of God, your Sustainer. Do not expel them from their homes; and neither shall they [be made to] leave unless they become openly guilty of immoral conduct. These, then, are the bounds set by God - and he who transgresses the bounds set by God does indeed sin against himself: [for, O man, although] thou knowest it not, after that [first breach] God may well cause something new to come about.

O Prophet! when ye divorce women, divorce them before their waitrng-period; and count the waiting period; and fear Allah, your Lord. Drive them not out of their houses, nor should they go forth, unless they commit a manifest indecency. These are the bounds of Allah; and whosoever trespasseth the bounds of Allah, hath surely wronged himself. Thou knowest not, that haply Allah may hereafter bring something new to pass.

O Prophet (SAW)! When you divorce women, divorce them at their 'Iddah (prescribed periods), and count (accurately) their 'Iddah (periods). And fear Allah your Lord (O Muslims), and turn them not out of their (husband's) homes, nor shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse. And those are the set limits of Allah. And whosoever transgresses the set limits of Allah, then indeed he has wronged himself. You (the one who divorces his wife) know not, it may be that Allah will afterward bring some new thing to pass (i.e. to return her back to you if that was the first or second divorce).

O Prophet! If any of you divorce women, divorce them during their period of purity, and calculate their term. And be pious before God, your Lord. And do not evict them from their homes, nor shall they leave, unless they have committed a proven adultery. These are the limits of God—whoever oversteps God’s limits has wronged his own soul. You never know; God may afterwards bring about a new situation.

O Prophet, when you divorce women, divorce them for their waiting-period, and compute the waiting period accurately, and hold Allah, your Lord, in awe. Do not turn them out of their homes (during the waiting period) – nor should they go away (from their homes) – unless they have committed a manifestly evil deed. Such are the bounds set by Allah; and he who transgresses the bounds set by Allah commits a wrong against himself. You do not know: maybe Allah will cause something to happen to pave the way (for reconciliation).

O Prophet! When you divorce women, divorce them at their `Iddah and count their `Iddah. And have Taqwa of Allah, your Lord. And turn them not out of their homes nor shall they leave, except in case they are guilty of Fahishah Mubayyinah. And those are the set limits of Allah. And whosoever transgresses the set limits of Allah, then indeed he has wronged himself. You know not, it may be that Allah will afterward bring some new thing to pass.

O Prophet! When ye (men) put away women, put them away for their (legal) period and reckon the period, and keep your duty to Allah, your Lord. Expel them not from their houses nor let them go forth unless they commit open immorality. Such are the limits (imposed by) Allah; and whoso transgresseth Allah's limits, he verily wrongeth his soul. Thou knowest not: it may be that Allah will afterward bring some new thing to pass.

O Prophet! When you divorce women, divorce them at [the conclusion of] their term and calculate the term, and be wary of Allah, your Lord. Do not turn them out from their homes, nor shall they go out, unless they commit a gross indecency. These are Allah’s bounds, and whoever transgresses the bounds of Allah certainly wrongs himself. You never know maybe Allah will bring off something new later on.

O (nation of the) Prophet, if you divorce your wives, divorce them after (the end of their) menstrual cycle. Count their waiting period and fear Allah your Lord. Do not drive them from their homes or let them go away unless they commit a proven immorality. Such are the bounds set by Allah, he that exceeds the bounds of Allah wrongs himself. You do not know, perhaps after that Allah will bring a new event.

O Prophet, when you [Muslims] divorce women, divorce them for [the commencement of] their waiting period and keep count of the waiting period, and fear Allah, your Lord. Do not turn them out of their [husbands'] houses, nor should they [themselves] leave [during that period] unless they are committing a clear immorality. And those are the limits [set by] Allah. And whoever transgresses the limits of Allah has certainly wronged himself. You know not; perhaps Allah will bring about after that a [different] matter.

Prophet and believers, if you want to divorce your wives, you should divorce them at a time after which they can start their waiting period. Let them keep an account of the number of the days in the waiting period. Have fear of God, your Lord. (During their waiting period) do not expel them from their homes and they also must not go out of their homes, unless they commit proven indecency. These are the Laws of God. Whoever transgresses against the laws of God has certainly wronged himself. You never know, perhaps God will bring about some new situation.

O Prophet! when you divorce women, divorce them for~ their prescribed time, and calculate the number of the days prescribed, and be careful of (your duty to) Allah, your Lord. Do not drive them out of their houses, nor should they themselves go forth, unless they commit an open indecency; and these are the limits of Allah, and whoever goes beyond the limits of Allah, he indeed does injustice to his own soul. You do not know that Allah may after that bring about reunion.

Y<u>a</u> ayyuh<u>a</u> a<b>l</b>nnabiyyu i<u>tha</u> <u>t</u>allaqtumu a<b>l</b>nnis<u>a</u>a fa<u>t</u>alliqoohunna liAAiddatihinna waa<u>hs</u>oo alAAiddata wa<b>i</b>ttaqoo All<u>a</u>ha rabbakum l<u>a</u> tukhrijoohunna min buyootihinna wal<u>a</u> yakhrujna ill<u>a</u> an yateena bif<u>ah</u>ishatin mubayyinatin watilka <u>h</u>udoodu All<u>a</u>hi waman yataAAadda <u>h</u>udooda All<u>a</u>hi faqad <i><u>th</u></i>alama nafsahu l<u>a</u> tadree laAAalla All<u>a</u>ha yu<u>h</u>dithu baAAda <u>tha</u>lika amr<u>a</u><b>n</b>

O Prophet! When any of you divorce your wives, divorce them during their period of purity and calculate the period carefully: be mindful of God, your Lord. Do not drive them out of their homes, nor should they themselves leave, unless they become openly guilty of immoral conduct. These are the bounds set by God. He who transgresses God's bounds wrongs his own soul. You never know, after that, God may well bring about some new situation.

O Prophet! When ye do divorce women, divorce them at their prescribed periods, and count (accurately), their prescribed periods: And fear Allah your Lord: and turn them not out of their houses, nor shall they (themselves) leave, except in case they are guilty of some open lewdness, those are limits set by Allah: and any who transgresses the limits of Allah, does verily wrong his (own) soul: thou knowest not if perchance Allah will bring about thereafter some new situation.

When they have reached their appointed time, then either keep them lawfully or let them go honourably; but have two witnesses from among you, and give truthful evidence for (being acceptable to) God. This is to warn him who believes in God and the Last Day. God will furnish a way out for him who fears Him,

So when they are about to reach their appointed term, hold them back with kindness or separate them with kindness, and make two just men among you as witnesses, and establish the testimony for Allah; with this is advised whoever believes in Allah and the Last Day; and whoever fears Allah – Allah will create for him a way of deliverance.

Then, when they have reached their term, retain them honourably, or part from them honourably. And call in to witness two men of equity from among yourselves; and perform the witnessing to God Himself. By this then is admonished whosoever believes in God and the Last Day. And whosoever fears God, He will appoint for him a way out,

And so, when they are about to reach the end of their waiting-term, either retain them in a fair manner or part with them in a fair manner. And let two persons of [known] probity from among your own community witness [what you have decided]; and do yourselves bear true witness before God: thus are admonished all who believe in God and the Last Day. And unto everyone who is conscious of God, He [always] grants a way out [of unhappiness],

Then when they have attained their term, either retain them reputably, or part from them reputably, and take as witnesses two just men from among you, and set up your testimony for Ailah. Thus is exhorted he who believeth in Allah and the Last Day. And whosoever feareth Allah He maketh for him an outlet.

Then when they are about to fulfil their term appointed, either take them back in a good manner or part with them in a good manner. And take for witness two just persons from among you (Muslims). And establish the witness for Allah. That will be an admonition given to him who believes in Allah and the Last Day. And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

Once they have reached their term, either retain them honorably, or separate from them honorably. And call to witness two just people from among you, and give upright testimony for God. By that is exhorted whoever believes in God and the Last Day. And whoever fears God—He will make a way out for him.

And when they reach the end of their term (of waiting), then either honourably retain them (in the bond of wedlock) or honourably part with them, and call two persons of known probity as witnesses from among yourselves, and (let these witnesses) give upright testimony for the sake of Allah. That is to what all those that believe in Allah and the Last Day are exhorted. Allah will find a way out for him who fears Allah,

Then when they are about to attain their term appointed, either take them back in a good manner or part with them in a good manner. And take as witness two just persons from among you. And establish the testimony for Allah. That will be an admonition given to him who believes in Allah and the Last Day. And whosoever has Taqwa of Allah, He will make a way for him to get out.

Then, when they have reached their term, take them back in kindness or part from them in kindness, and call to witness two just men among you, and keep your testimony upright for Allah. Whoso believeth in Allah and the Last Day is exhorted to act thus. And whosoever keepeth his duty to Allah, Allah will appoint a way out for him,

Then, when they have completed their term, either retain them honourably or separate from them honourably, and take the witness of two honest men from among yourselves, and bear witness for the sake of Allah. Whoever believes in Allah and the Last Day is advised to [comply with] this. Whoever is wary of Allah, He shall make for him a way out [of the adversities of the world and the Hereafter]

When they have reached their term, either keep them honorably or part from them honorably. Call two honest men among you to witness and give yourwitnessing before Allah. Whoever believes in Allah and the Last Day is warned to do this. Whosoever fears Allah, He will appoint for him a way out,

And when they have [nearly] fulfilled their term, either retain them according to acceptable terms or part with them according to acceptable terms. And bring to witness two just men from among you and establish the testimony for [the acceptance of] Allah. That is instructed to whoever should believe in Allah and the Last day. And whoever fears Allah - He will make for him a way out

When their waiting period is about to end, keep them or separate from them lawfully. Let two just people witness the divorce and let them bear witness for the sake of God. Thus does God command those who have faith in Him and the Day of Judgment.

So when they have reached their prescribed time, then retain them with kindness or separate them with kindness, and call to witness two men of justice from among you, and give upright testimony for Allah. With that is admonished he who believes in Allah and the latter day; and whoever is careful of (his duty to) Allah, He will make for him an outlet,

Fai<u>tha</u> balaghna ajalahunna faamsikoohunna bimaAAroofin aw f<u>a</u>riqoohunna bimaAAroofin waashhidoo <u>th</u>away AAadlin minkum waaqeemoo a<b>l</b>shshah<u>a</u>data lill<u>a</u>hi <u>tha</u>likum yooAAa<i><u>th</u></i>u bihi man k<u>a</u>na yuminu bi<b>A</b>ll<u>a</u>hi wa<b>a</b>lyawmi al<u>a</u>khiri waman yattaqi All<u>a</u>ha yajAAal lahu makhraj<u>a</u><b>n</b>

And when their waiting term is ended, either keep them honourably or part with them in honour. Call to witness two reliable men from among you and bear true witness for God. This is an admonishment for those who believe in God and the Last Day. To one who fears God, He will grant a way out [of his difficulties],

Thus when they fulfil their term appointed, either take them back on equitable terms or part with them on equitable terms; and take for witness two persons from among you, endued with justice, and establish the evidence (as) before Allah. Such is the admonition given to him who believes in Allah and the Last Day. And for those who fear Allah, He (ever) prepares a way out,

And provide for him from where he does not reckon. God is sufficient for him who places his trust in Him. Certainly God fulfills His purpose. God has indeed fixed a measure of everything.

And will provide him sustenance from a place he had never expected; and whoever relies on Allah – then Allah is Sufficient for him; indeed Allah will accomplish His command; indeed Allah has set a proper measure for all things.

and He will provide for him from whence he never reckoned. And whosoever puts his trust in God, He shall suffice him. God attains his purpose. God has appointed a measure for everything.

and provides for him in a manner beyond all expectation; and for everyone who places his trust in God He [alone] is enough. Verily, God always attains to His purpose: [and] indeed, unto everything has God appointed its [term and] measure.

And He provideth for him from whence he reckoneth not upon. And whosoever putteth his trust in Allah He will suffice him. Verily Allah is sure to attain His purpose, and Allah hath appointed Unto everything a measure.

And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.

And will provide for him from where he never expected. Whoever relies on God—He will suffice him. God will accomplish His purpose. God has set a measure to all things.

and will provide him sustenance from whence he never even imagined. Whoever puts his trust in Allah, He shall suffice him. Surely Allah brings about what He decrees; Allah has set a measure for everything.

And He will provide him from where he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.

And will provide for him from (a quarter) whence he hath no expectation. And whosoever putteth his trust in Allah, He will suffice him. Lo! Allah bringeth His command to pass. Allah hath set a measure for all things.

and provide for him from whence he does not count upon. And whoever puts his trust in Allah, He will suffice him. Indeed Allah carries through His commands. Certainly, Allah has ordained a measure [and extent] for everything.

and provide for him from where he does not expect, Allah is Sufficient for whosoever puts his trust in Him. Indeed, Allah brings about whatever He decrees. Allah has set a measure for all things.

And will provide for him from where he does not expect. And whoever relies upon Allah - then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent.

God will make a way (out of difficulty) for one who has fear of Him and will provide him with sustenance in a way that he will not even notice. God is Sufficient for the needs of whoever trusts in Him. He has full access to whatever He wants. He has prescribed a due measure for everything.

And give him sustenance from whence he thinks not; and whoever trusts in Allah, He is sufficient for him; surely Allah attains His purpose; Allah indeed has appointed a measure for everything.

Wayarzuqhu min <u>h</u>aythu l<u>a</u> ya<u>h</u>tasibu waman yatawakkal AAal<u>a</u> All<u>a</u>hi fahuwa <u>h</u>asbuhu inna All<u>a</u>ha b<u>a</u>lighu amrihi qad jaAAala All<u>a</u>hu likulli shayin qadr<u>a</u><b>n</b>

and God will provide for him from an unexpected source; God suffices for anyone who puts his trust in Him. God will surely bring about what He decrees. He has set a measure for all things.

And He provides for him from (sources) he never could imagine. And if any one puts his trust in Allah, sufficient is (Allah) for him. For Allah will surely accomplish his purpose: verily, for all things has Allah appointed a due proportion.

As for your women who have lost hope of menstruation, and in case you have a doubt, the prescribed period (of waiting) for them is three months, as also for those who have not menstruated yet. As for those who are pregnant, their prescribed period is until the delivery of the child. God will make things easy for him who is mindful of God.

And for those of your women who have no hope of menstruation, if you doubt, the appointed period is three months – and also for those who have not yet had menstruation; and the appointed period for the pregnant women is up to the time they deliver their burden; and whoever fears Allah – Allah will create ease for him in his affairs.

As for your women who have despaired of further menstruating, if you are in doubt, their period shall be three months; and those who have not menstruated as yet. And those who are with child, their term is when they bring forth their burden. Whoso fears God, God will appoint for him, of His command, easiness.

Now as for such of your women as are beyond, the age of monthly courses, as well as for such as do not have any courses, their waiting-period - if you have any doubt [about it] - shall be three [calendar] months; and as for those who are with child, the end of their waiting-term shall come when they deliver their burden. And for everyone who is conscious of God, He makes it easy to obey His commandment:

And as to such of your women as have despaired of menstruation, if ye be in doubt thereof, their waiting period is three months, as also of those who have not yet menstruated. And as to those with burthens, their term is when they lay down their burthen. And whosoever feareth Allah, He maketh his affair Unto him easy.

And those of your women as have passed the age of monthly courses, for them the 'Iddah (prescribed period), if you have doubts (about their periods), is three months, and for those who have no courses [(i.e. they are still immature) their 'Iddah (prescribed period) is three months likewise, except in case of death]. And for those who are pregnant (whether they are divorced or their husbands are dead), their 'Iddah (prescribed period) is until they deliver (their burdens), and whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him.

As for those of your women who have reached menopause, if you have any doubts, their term shall be three months—and also for those who have not yet menstruated. As for those who are pregnant, their term shall be until they have delivered. Whoever fears God—He will make things easy for him.

The waiting period of those of your women who have lost all expectation of menstruation shall be three months in case you entertain any doubt; and the same shall apply to those who have not yet menstruated. As for pregnant women, their waiting period shall be until the delivery of their burden. Allah will create ease for him who fears Allah.

Those in menopause among your women, for them the `Iddah, if you have doubt, is three months; and for those who have no courses. And for those who are pregnant, their `Iddah is until they lay down their burden; and whosoever has Taqwa of Allah, He will make his matter easy for him.

And for such of your women as despair of menstruation, if ye doubt, their period (of waiting) shall be three months, along with those who have it not. And for those with child, their period shall be till they bring forth their burden. And whosoever keepeth his duty to Allah, He maketh his course easy for him.

As for those of your wives who have ceased having menses—[or] if you have any doubts [concerning its cause, whether it’s is age or something else]—their term [of waiting] and of those who have not yet had menses, shall be three months. As for those who are pregnant, their term shall be until they deliver. And whoever is wary of Allah, He shall grant him ease in his affairs.

As for your women who have despaired of further menstruating, if you are in doubt, then their waiting period is three months as well as those who have not yet menstruated. As for those who are pregnant, their term shall be the time they deliver their burden. Allah will ease (matters) by His order for whosoever fears Him.

And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they give birth. And whoever fears Allah - He will make for him of his matter ease.

If you have any doubt whether your wives have reached the stage of menopause, the waiting period will be three months. This will also be the same for those who do not experience menstruation. The end of the waiting period for a pregnant woman is the delivery. God will make the affairs of one who fears Him easy.

And (as for) those of your women who have despaired of menstruation, if you have a doubt, their prescribed time shall be three months, and of those too who have not had their courses; and (as for) the pregnant women, their prescribed time is that they lay down their burden; and whoever is careful of (his duty to) Allah He will make easy for him his affair.

Wa<b>a</b>ll<u>a</u>ee yaisna mina alma<u>h</u>ee<u>d</u>i min nis<u>a</u>ikum ini irtabtum faAAiddatuhunna thal<u>a</u>thatu ashhurin wa<b>a</b>ll<u>a</u>ee lam ya<u>h</u>i<u>d</u>na waol<u>a</u>tu ala<u>h</u>m<u>a</u>li ajaluhunna an ya<u>d</u>aAAna <u>h</u>amlahunna waman yattaqi All<u>a</u>ha yajAAal lahu min amrihi yusr<u>a</u><b>n</b>

In the case of those of your wives who have passed the age of menstruation, if you have any doubt, know that their waiting period is three months; and that will apply likewise to those who have not yet menstruated; the waiting period of those who are pregnant will be until they deliver their burden [give birth]. God makes things easy for those who are mindful of Him.

Such of your women as have passed the age of monthly courses, for them the prescribed period, if ye have any doubts, is three months, and for those who have no courses (it is the same): for those who carry (life within their wombs), their period is until they deliver their burdens: and for those who fear Allah, He will make their path easy.

This is the commandment of God that is sent down to you. God will forgive the ills of those who fear Him, and increase their reward.

This is Allah’s command that He has sent down towards you; and whoever fears Allah – Allah will relieve his sins and bestow upon him a great reward.

That is God's command, that He has sent down unto you. And whosoever fears God, He will acquit him of his evil deeds, and He will give him a mighty wage.

[for] all this is God's commandment, which He has bestowed upon you from on high. And unto everyone who is conscious of God will He pardon [some of] his bad deeds, and will grant him a vast reward.

That is the commandment of Allah which He hath sent down Unto you. And whosoever feareth Allah, He Will expiate his misdeeds from him, and will magnify for him his hire.

That is the Command of Allah, which He has sent down to you, and whosoever fears Allah and keeps his duty to Him, He will remit his sins from him, and will enlarge his reward.

This is the ordinance of God, which He sent down to you. Whoever fears God—He will remit his sins, and will amplify his reward.

This is the commandment of Allah that He has revealed to you. Whoever fears Allah, He will expunge his evil deeds and will richly reward him.

That is the command of Allah, which He has sent down to you; and whosoever has Taqwa of Allah, He will expiate from him his sins, and will increase his reward.

That is the commandment of Allah which He revealeth unto you. And whoso keepeth his duty to Allah, He will remit from him his evil deeds and magnify reward for him.

That is Allah’s ordinance, which He has sent down to you, and whoever is wary of Allah, He shall absolve him of his misdeeds and give him a great reward.

Such is the command of Allah that He has sent down to you. Whosoever fears Allah shall be relieved of his sins and given a mighty wage.

That is the command of Allah, which He has sent down to you; and whoever fears Allah - He will remove for him his misdeeds and make great for him his reward.

This is the command of God which He has revealed to you. God will expiate the evil deeds of those who fear Him and will increase their rewards.

That is the command of Allah which He has revealed to you, and whoever is careful of (his duty to) Allah, He will remove from him his evil and give him a big reward.

<u>Tha</u>lika amru All<u>a</u>hi anzalahu ilaykum waman yattaqi All<u>a</u>ha yukaffir AAanhu sayyi<u>a</u>tihi wayuAA<i><u>th</u></i>im lahu ajr<u>a</u><b>n</b>

Such is the commandment which God has revealed to you. He who fears God shall be forgiven his sins and richly rewarded.

That is the Command of Allah, which He has sent down to you: and if any one fears Allah, He will remove his ills, from him, and will enlarge his reward.

House the (divorced) women where you live, according to your means; but do not harass them so as to reduce them to straitened circumstances. If they are pregnant, then spend on them until they give birth to the child. And if they suckle the child for you, then make the due payment to them, and consult each other appropriately. But if you find this difficult, let some other woman suckle (the child) for her.

Accommodate them where you also reside, according to your means, and do not harass them to make it difficult upon them; and if they are pregnant, give them the provision till they deliver their burden; then if they suckle the child for you, pay them its due; and consult with each other in a reasonable manner; and if you create hardship for one another, the child will get another breast feeding nurse.

Lodge them where you are lodging, according to your means, and do not press them, so as to straiten their circumstances. If they are with child, expend upon them until they bring forth their burden. If they suckle for you, give them their wages, and consult together honourably. If you both make difficulties, another woman shall suckle for him.

[Hence,] let the women [who are undergoing a waiting-period] live in the same manner as you live yourselves, In accordance with your means; and do not harass them with a view to making their lives a misery. And if they happen to be with child, spend freely on them until they deliver their burden; and if they nurse your offspring [after the divorce has become final], give them their [due] recompense; and take counsel with one another in a fair manner [about the child's future]. And if both of you find it difficult [that the mother should nurse the child], let another woman nurse it on behalf of him [who has begotten it].

Lodge them wheresoever ye lodge yourselves; according to your means; and hurt them not so as to straiten them. And if they are with burthen, expend on them until they lay down their burthen. Then, if they suckle their children for you, give them their hire, and take counsel together reputably. And if ye make hardship for one another, then another woman will suckle for him.

Lodge them (the divorced women) where you dwell, according to your means, and do not treat them in such a harmful way that they be obliged to leave. And if they are pregnant, then spend on them till they deliver. Then if they give suck to the children for you, give them their due payment, and let each of you accept the advice of the other in a just way. But if you make difficulties for one another, then some other woman may give suck for him (the father of the child).

Allow them to reside where you reside, according to your means, and do not harass them in order to make things difficult for them. If they are pregnant, spend on them until they give birth. And if they nurse your infant, give them their payment. And conduct your relation in amity. But if you disagree, then let another woman nurse him.

(During the waiting period) lodge them according to your means wherever you dwell, and do not harass them to make them miserable. And if they are pregnant, provide for them maintenance until they have delivered their burden. And if they suckle your offspring whom they bore you, then give them due recompense, and graciously settle the question of compensation between yourselves by mutual understanding. But if you experience difficulty (in determining the compensation for suckling) then let another woman suckle the child.

Lodge them where you dwell, according to what you have, and do not harm them so as to suppress them. And if they are pregnant, then spend on them till they lay down their burden. Then if they suckle the children for you, give them their due payment, and let each of you deal with each other in a mannerly way. But if you make difficulties for one another, then some other woman may suckle for him.

Lodge them where ye dwell, according to your wealth, and harass them not so as to straiten life for them. And if they are with child, then spend for them till they bring forth their burden. Then, if they give suck for you, give them their due payment and consult together in kindness; but if ye make difficulties for one another, then let some other woman give suck for him (the father of the child).

House them where you live, in accordance with your means, and do not harass them to put them in straits, and should they be pregnant, maintain them until they deliver. Then, if they suckle [the baby] for you, give them their wages and consult together honourably. But if you make things difficult for each other, then another woman will suckle [the baby] for him.

Lodge them in your home according to your means. Do not harass them so as to (make life) difficult for them. If they are with child, spend upon them until they deliver their burden; and if they suckle give them their wage and consult together honorably. But if you both make difficulties, let another woman suckle for him.

Lodge them [in a section] of where you dwell out of your means and do not harm them in order to oppress them. And if they should be pregnant, then spend on them until they give birth. And if they breastfeed for you, then give them their payment and confer among yourselves in the acceptable way; but if you are in discord, then there may breastfeed for the father another woman.

Lodge them (your wives) where you lived together if you can afford it. Do not annoy them so as to make life intolerable for them. If they are pregnant, provide them with maintenance until their delivery. Pay their wage if they breast-feed your children and settle your differences lawfully. If you are unable to settle them, let another person breast-feed the child.

Lodge them where you lodge according to your means, and do not injure them in order that you may straiten them; and if they are pregnant, spend on them until they lay down their burden; then if they suckle for you, give them their recompense and enjoin one another among you to do good; and if you disagree, another (woman) shall suckle for him.

Askinoohunna min <u>h</u>aythu sakantum min wujdikum wal<u>a</u> tu<u>da</u>rroohunna litu<u>d</u>ayyiqoo AAalayhinna wain kunna ol<u>a</u>ti <u>h</u>amlin faanfiqoo AAalayhinna <u>h</u>att<u>a</u> ya<u>d</u>aAAna <u>h</u>amlahunna fain ar<u>d</u>aAAna lakum fa<u>a</u>toohunna ojoorahunna watamiroo baynakum bimaAAroofin wain taAA<u>a</u>sartum fasatur<u>d</u>iAAu lahu okhr<u>a</u>

Let the women [who are undergoing a waiting period] live in the same manner as you live yourselves, in accordance with your means; and do not harass them in order to make their lives difficult. If they are pregnant, maintain them until they give birth; if they suckle your infants, pay them for it; discuss things among yourselves in all decency -- if you cannot bear with each other, let another woman suckle for you --

Let the women live (in 'iddat) in the same style as ye live, according to your means: Annoy them not, so as to restrict them. And if they carry (life in their wombs), then spend (your substance) on them until they deliver their burden: and if they suckle your (offspring), give them their recompense: and take mutual counsel together, according to what is just and reasonable. And if ye find yourselves in difficulties, let another woman suckle (the child) on the (father's) behalf.

Let the man of means spend according to his means, and he whose means are limited, should spend of what God has given him. God does not burden a soul beyond what He has given him. God will bring ease after hardship.

Whoever has the capacity must give provisions according to his means; and the one whose sustenance is restricted upon him, must give provisions from what Allah has given him; Allah does not burden any soul except according to what He has given it; Allah will soon, after the hardship, create ease.

Let the man of plenty expend out of his plenty. As for him whose provision is stinted to him, let him expend of what God has given him. God charges no soul save with what He has given him. God will assuredly appoint, after difficulty, easiness.

[In all these respects,] let him who has ample means spend in accordance with his amplitude; and let him whose means of subsistence are scanty spend in accordance with what God has given him: God does not burden any human being with more than He has given him - [and it may well be that] God will grant, after hardship, ease.

Let the man of means expend according to his means; and whosoever is stinted in his subsistence let him expend of that which Allah hath given him. Allah tasketh not a soul except according to that which He hath vouchsafed it. Anon Allah will appoint after hardship ease.

Let the rich man spend according to his means, and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease.

The wealthy shall spend according to his means; and he whose resources are restricted shall spend according to what God has given him. God never burdens a soul beyond what He has given it. God will bring ease after hardship.

Whoever has abundant means, let him spend according to his means; and he whose means are straitened, let him spend out of what Allah has given him. Allah does not burden any human being beyond the means that He has bestowed upon him. Possibly Allah will grant ease after hardship.

Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease.

Let him who hath abundance spend of his abundance, and he whose provision is measured, let him spend of that which Allah hath given him. Allah asketh naught of any soul save that which He hath given it. Allah will vouchsafe, after hardship, ease.

Let the affluent man spend out of his affluence, and let he whose provision has been tightened spend out of what Allah has given him. Allah does not task any soul except [according to] what He has given it. Allah will bring about ease after hardship.

Let the rich spend according to his wealth and for he whose provision is little, let him spend from what Allah has given him. Allah does not charge a soulexcept with that He has given him. Surely, Allah will bring ease after difficulty.

Let a man of wealth spend from his wealth, and he whose provision is restricted - let him spend from what Allah has given him. Allah does not charge a soul except [according to] what He has given it. Allah will bring about, after hardship, ease.

Let the well-to-do people spend abundantly (for the mother and the child) and let the poor spend from what God has given them. God does not impose on any soul that which he cannot afford. God will bring about ease after hardship.

Let him who has abundance spend out of his abundance and whoever has his means of subsistence straitened to him, let him spend out of that which Allah has given him; Allah does not lay on any soul a burden except to the extent to which He has granted it; Allah brings about ease after difficulty.

Liyunfiq <u>th</u>oo saAAatin min saAAatihi waman qudira AAalayhi rizquhu falyunfiq mimm<u>a</u> <u>a</u>t<u>a</u>hu All<u>a</u>hu l<u>a</u> yukallifu All<u>a</u>hu nafsan ill<u>a</u> m<u>a</u> <u>a</u>t<u>a</u>h<u>a</u> sayajAAalu All<u>a</u>hu baAAda AAusrin yusr<u>a</u><b>n</b>

let the man of means spend in accordance with his means; and let him whose resources are restricted, spend in accordance with what God has given him. God does not burden any person with more than He has given him. God will soon bring about ease after hardship.

Let the man of means spend according to his means: and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. After a difficulty, Allah will soon grant relief.

How many habitations rebelled against their Lord's command and His apostles; but We took them to severe task, and punished them with the harshest punishment.

And many a town existed that rebelled against the command of its Lord and His Noble Messengers, so We took a severe account from it – and struck them with a dreadful punishment.

How many a city turned in disdain from the commandment of its Lord and His Messengers; and then We made with it a terrible reckoning and chastised it with a horrible chastisement.

AND HOW MANY a community has turned with disdain from the commandment of its Sustainer and His apostles! -whereupon We callled them all to account with an accounting severe, and caused them to suffer with a suffering unnameable:

And how many a city trespassed the commandment of its Lord and His apostles! Wherefore We reckoned with them a stern reckoning, and We tormented them With a torment unheard of.

And many a town (population) revolted against the Command of its Lord and His Messengers, and We called it to a severe account (i.e. torment in this worldly life), and shall punish it with a horrible torment (in Hell, in the Hereafter).

How many a town defied the command of its Lord and His messengers? So We held it strictly accountable, and We punished it with a dreadful punishment.

How many towns rebelled against the commandment of their Lord and His Messengers. Then We called them to a stern accounting, and subjected them to a harrowing chastisement.

And many a town revolted against the command of its Lord and His Messengers; and We called it to a severe account, and We shall punish it with a horrible torment.

And how many a community revolted against the ordinance of its Lord and His messengers, and We called it to a stern account and punished it with dire punishment,

How many a town defied the command of its Lord and His apostles, then We called it to a severe account and punished it with a dire punishment.

How many a village has turned in its pride against the Order of their Lord and His Messengers! We made it a stern reckoning, and punished it with a horrible punishment.

And how many a city was insolent toward the command of its Lord and His messengers, so We took it to severe account and punished it with a terrible punishment.

How many a town has disobeyed its Lord and His Messenger! For them Our questioning was strict and Our punishment severe.

And how many a town which rebelled against the commandment of its Lord and His apostles, so We called it to account severely and We chastised it (with) a stern chastisement.

Wakaayyin min qaryatin AAatat AAan amri rabbih<u>a</u> warusulihi fa<u>ha</u>sabn<u>a</u>h<u>a</u> <u>h</u>is<u>a</u>ban shadeedan waAAa<u>thth</u>abn<u>a</u>h<u>a</u> AAa<u>tha</u>ban nukr<u>a</u><b>n</b>

How many a town rebelled against the commands of its Lord and His messengers and We called them sternly to account and punished them severely,

How many populations that insolently opposed the Command of their Lord and of His messengers, did We not then call to account,- to severe account?- and We imposed on them an exemplary Punishment.

So they tasted the pain of their actions; and the consequence of their deeds was ruin.

They therefore tasted the evil outcome of their deeds, and the outcome of their deeds was a loss.

So it tasted the mischief of its action, and the end of its affair was loss.

and thus they had to taste the evil outcome of their own doing: for, [in this world,] the end of their doings was ruin,

Wherefore they tasted the evil consequence of their affair, and the end of their affair was loss.

So it tasted the evil result of its disbelief, and the consequence of its disbelief was loss (destruction in this life and an eternal punishment in the Hereafter).

It tasted the result of its decisions, and the outcome of its decisions was perdition.

So they tasted the evil fruit of their deeds; and the fruit of their deeds was utter loss.

So it tasted the evil result of its affair, and the consequence of its affair was loss.

So that it tasted the ill-effects of its conduct, and the consequence of its conduct was loss.

So it tasted the evil consequences of its conduct, and the outcome of its conduct was ruin.

So it tasted the mischief of its action, and the end of its matter was loss.

And it tasted the bad consequence of its affair, and the outcome of its affair was loss.

They suffered the consequences of their deeds and their end was perdition.

So it tasted the evil result of its conduct, and the end of its affair was perdition.

Fa<u>tha</u>qat wab<u>a</u>la amrih<u>a</u> wak<u>a</u>na AA<u>a</u>qibatu amrih<u>a</u> khusr<u>a</u><b>n</b>

so they tasted the evil consequences of their conduct and the result of their conduct was ruin.

Then did they taste the evil result of their conduct, and the End of their conduct was Perdition.

God has prepared for them severe punishment. So, you men of wisdom, and those who believe, take heed for yourselves and fear God. God has indeed sent down a Reminder for you,

Allah has kept prepared a severe punishment for them – therefore fear Allah, O men of intellect! O People who Believe! Allah has sent down a Remembrance (or an honour) for you. (The Holy Prophet is a Remembrance from Allah.)

God prepared for them a terrible chastisement. So fear God, O men possessed of minds! Believers, God has sent down to you, for a remembrance,

[the while] God has readied for them [yet more] suffering severe [in the life to come] Hence, remain conscious of God, O you who are endowed with insight - [you] who have attained to faith! God has indeed bestowed on you a reminder from on high:

Allah hath gotten ready for them a grievous torment; so fear Allah, O men of understanding! those who have believed. Surely He hath sent down Unto you an admonition.

Allah has prepared for them a severe torment. So fear Allah and keep your duty to Him, O men of understanding who have believed! - Allah has indeed sent down to you a Reminder (this Quran).

God has prepared for them a severe retribution. So beware of God, O you who possess intellect and have faith. God has sent down to you a Reminder.

Allah has laid in store for them a grievous chastisement. So fear Allah, O people of understanding who have attained to faith. Allah has sent down to you an Exhortation,

Allah has prepared for them a severe torment. So have Taqwa of Allah, O men of understanding, those who believe! Allah has indeed sent down to you a Reminder.

Allah hath prepared for them stern punishment; so keep your duty to Allah, O men of understanding! O ye who believe! Now Allah hath sent down unto you a reminder,

Allah has prepared for them a severe punishment. So be wary of Allah, O you who possess intellect and have faith! Allah has already sent down to you a reminder,

Allah has prepared a severe punishment for them. So those possessing understanding fear Allah. Believers, Allah has sent this down for you as a Reminder,

Allah has prepared for them a severe punishment; so fear Allah, O you of understanding who have believed. Allah has sent down to you the Qur'an.

God has prepared severe retribution for them. People of understanding and believers, have fear of God. God has certainly sent you a reminder,

Allah has prepared for them severe chastisement, therefore be careful of (your duty to) Allah, O men of understanding who believe! Allah has indeed revealed to you a reminder,

aAAadda All<u>a</u>hu lahum AAa<u>tha</u>ban shadeedan fa<b>i</b>ttaqoo All<u>a</u>ha y<u>a</u> olee alalb<u>a</u>bi alla<u>th</u>eena <u>a</u>manoo qad anzala All<u>a</u>hu ilaykum <u>th</u>ikr<u>a</u><b>n</b>

God has prepared a severe punishment for them. So, fear God, O men of understanding, who have believed. God has sent down to you a Reminder

Allah has prepared for them a severe Punishment (in the Hereafter). Therefore fear Allah, O ye men of understanding - who have believed!- for Allah hath indeed sent down to you a Message,-

An Apostle who recites before you the explicating revelations of God that He may bring those who believe and do the right out of darkness into light. Whosoever believes in God and does the right, He will admit into gardens with rivers flowing by, where they will abide for ever. How excellent a provision has God made for him

The Noble Messenger who recites the clear verses of Allah to you, so that he may take those who accept faith and do good deeds, away from the realms of darkness towards light; and whoever accepts faith in Allah and does good deeds, Allah will admit him into Gardens beneath which rivers flow, to abide in them for ever and ever; indeed Allah has kept an excellent sustenance for him.

a Messenger reciting to you the signs of God, clear signs, that He may bring forth those who believe and do righteous deeds from the shadows into the light. Whosoever believes in God, and does righteousness, He will admit him to gardens underneath which rivers flow; therein they shall dwell for ever and ever. God has made for him a goodly provision.

[He has sent] an apostle who conveys unto you God's clear messages, so that He might those who have attained to faith and do righteous deeds out of the depths of darkness into the light. And whoever believes in God and does what is right and just, him will He admit into gardens through which running waters flow, therein to abide beyond the count of time: indeed, a most goodly provision will God have granted him!

An apostle reciting Unto you the revelations of Allah as evidences, that he may bring forth those who believe and work righteous works from darknesses into light. And whosoever believeth in Allah and worketh righteously, him He will cause to enter Gardens whereunder rivers flow, as abiders for evermore. Surely Allah hath made for him an excellent provision.

(And has also sent to you) a Messenger (Muhammad SAW), who recites to you the Verses of Allah (the Quran) containing clear explanations, that He may take out, those who believe and do righteous good deeds from the darkness (of polytheism and disbelief) to the light (of Monotheism and true Faith). And whosoever believes in Allah and performs righteous good deeds, He will admit him into Gardens under which rivers flow (Paradise), to dwell therein forever. Allah has indeed granted for him an excellent provision.

A messenger who recites to you God’s Verses, clear and distinct, that he may bring those who believe and work righteousness from darkness into light. Whoever believes in God and acts with integrity, He will admit him into gardens beneath which rivers flow, therein to abide forever. God has given him an excellent provision.

a Messenger who rehearses to you Allah's verses that clearly expound the Guidance so that He may bring out those that believe and act righteously, from every kind of darkness into light. He will admit whosoever believes in Allah and acts righteously to Gardens beneath which rivers flow. They shall abide in them forever. For such has Allah made an excellent provision.

A Messenger, who recites to you the Ayat of Allah containing clear explanations, that He may take out those who believe and do righteous good deeds, from the darkness to the light. And whosoever believes in Allah and performs righteous deeds, He will admit him into Gardens under which rivers flow, to dwell therein forever. Allah has indeed granted for him an excellent provision.

A messenger reciting unto you the revelations of Allah made plain, that He may bring forth those who believe and do good works from darkness unto light. And whosoever believeth in Allah and doeth right, He will bring him into Gardens underneath which rivers flow, therein to abide for ever. Allah hath made good provision for him.

an apostle reciting to you the manifest signs of Allah that He may bring out those who have faith and do righteous deeds from darkness into light. And whoever has faith in Allah and does righteous deeds, He shall admit him into gardens with streams running in them, to remain in them forever. Allah has certainly granted him an excellent provision.

a Messenger reciting to you the verses, clear verses of Allah, so that he may bring forth those who believe and do good deeds from the darkness into thelight. Whosoever believes in Allah and does good deeds He will admit to Gardens underneath which rivers flow where they shall live for ever and ever. For those, Allah has made a goodly provision.

[He sent] a Messenger [Muhammad] reciting to you the distinct verses of Allah that He may bring out those who believe and do righteous deeds from darknesses into the light. And whoever believes in Allah and does righteousness - He will admit him into gardens beneath which rivers flow to abide therein forever. Allah will have perfected for him a provision.

a Messenger who recites to you the illustrious revelations of God, to bring the righteously striving believers out of darkness into light. God will admit those who believe in Him and act righteously to Paradise wherein streams flow, and they will live therein forever. God will provide them with excellent sustenance.

An Apostle who recites to you the clear communications of Allah so that he may bring forth those who believe and do good deeds from darkness into light; and whoever believes in Allah and does good deeds, He will cause him to enter gardens beneath which rivers now, to abide therein forever, Allah has indeed given him a goodly sustenance.

Rasoolan yatloo AAalaykum <u>a</u>y<u>a</u>ti All<u>a</u>hi mubayyin<u>a</u>tin liyukhrija alla<u>th</u>eena <u>a</u>manoo waAAamiloo a<b>l</b><u>ssa</u>li<u>ha</u>ti mina a<b>l</b><i><u>thth</u></i>ulum<u>a</u>ti il<u>a</u> a<b>l</b>nnoori waman yumin bi<b>A</b>ll<u>a</u>hi wayaAAmal <u>sa</u>li<u>h</u>an 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> abadan qad a<u>h</u>sana All<u>a</u>hu lahu rizq<u>a</u><b>n</b>

and a messenger who conveys to you God's clear messages, so that he might lead those, who believe and do good deeds, out of darkness into light. God will admit those who believe in Him and do good deeds into Gardens with rivers flowing through them, where they will remain forever. God has indeed made excellent provision for them.

An Messenger, who rehearses to you the Signs of Allah containing clear explanations, that he may lead forth those who believe and do righteous deeds from the depths of Darkness into Light. And those who believe in Allah and work righteousness, He will admit to Gardens beneath which Rivers flow, to dwell therein for ever: Allah has indeed granted for them a most excellent Provision.

It is God who created several skies, and as many earths. The commandment is sent down among them so that you may know that God has power over everything, and everything is held within the knowledge of God.

It is Allah Who has created the seven heavens, and seven earthly worlds like them; the command descends within them, so that you may know that Allah is Able to do all things, and that Allah’s knowledge encompasses everything.

It is God who created seven heavens, and of earth their like, between them the Command descending, that you may know that God is powerful over everything and that God encompasses everything in knowledge.

GOD is He who has created seven heavens, and, like them, [the many aspects] of the earth. Through all of them flows down from on high, unceasingly, His [creative] will, so that you might come to know that God has the power to will anything, and that God encompasses all things with His knowledge.

Allah it is Who hath created seven heavens, and of the earth the like thereof; the commandment cometh down between them, that ye may know that Allah is over everything Potent, and that Allah! He encompasseth everything in knowledge.

It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds (comprehends) all things in (His) Knowledge.

God is He Who created seven heavens, and their like of earth. The command descends through them, so that you may know that God is Capable of everything, and that God Encompasses everything in knowledge.

Allah it is He Who created seven heavens, and, like them, the earth. His commandment descends among them. (All this is being stated so that you know) that Allah has power over everything, and that Allah encompasses all things in His knowledge.

It is Allah Who has created seven heavens and of the earth the like thereof. His command descends between them, that you may know that Allah has power over all things, and that Allah surrounds all things with (His) knowledge.

Allah it is who hath created seven heavens, and of the earth the like thereof. The commandment cometh down among them slowly, that ye may know that Allah is Able to do all things, and that Allah surroundeth all things in knowledge.

It is Allah who has created seven heavens, and of the earth [a number] similar to them. The command gradually descends through them, that you may know that Allah has power over all things, and that Allah comprehends all things in knowledge.

It is Allah who has created the seven heavens, and of the earth their like, and the Command descends between them so that you know Allah is powerful over all things, and that Allah encompasses everything in knowledge.

It is Allah who has created seven heavens and of the earth, the like of them. [His] command descends among them so you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge.

It is God who has created the seven heavens and a like number of earths. His commandments are sent between them, so that you would know that God has power over all things and that His knowledge encompasses all.

Allah is He Who created seven heavens, and of the earth the like of them; the decree continues to descend among them, that you may know that Allah has power over all things and that Allah indeed encompasses all things in (His) knowledge.

All<u>a</u>hu alla<u>th</u>ee khalaqa sabAAa sam<u>a</u>w<u>a</u>tin wamina alar<u>d</u>i mithlahunna yatanazzalu alamru baynahunna litaAAlamoo anna All<u>a</u>ha AAal<u>a</u> kulli shayin qadeerun waanna All<u>a</u>ha qad a<u>hat</u>a bikulli shayin AAilm<u>a</u><b>n</b>

It is God who created the seven heavens and the same number of earths. His commandment descends among them, so that you may know that God has power over all things; and that He encompasses all things with His knowledge.

Allah is He Who created seven Firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things, and that Allah comprehends, all things in (His) Knowledge.

O PROPHET, WHY should you forbid (yourself) what God has made lawful for you, in order to please your wives? Yet God is forgiving and kind.

O dear Prophet (Mohammed – peace and blessings be upon him)! Why do you forbid for yourself the things that Allah has made lawful for you? You wish to please some of your wives; and Allah is Oft Forgiving, Most Merciful.

O Prophet, why forbiddest thou what God has made lawful to thee, seeking the good pleasure of thy wives? And God is All-forgiving, All-compassionate.

O PROPHET! Why dost thou, out of a desire to please [one or another of] thy wives, impose [on thyself] a prohibition of something that God has made lawful to thee? But God is much-forgiving, a dispenser of grace:

O prophet! why makest thou unlawful that which Allah hath made lawful Unto thee, seeking the good-will of thy wives! And Allah is Forgiving, Merciful.

O Prophet! Why do you ban (for yourself) that which Allah has made lawful to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful.

O prophet! Why do you prohibit what God has permitted for you, seeking to please your wives? God is Forgiving and Merciful.

O Prophet, why do you forbid what Allah has made lawful for you? Is it to please your wives? Allah is Most Forgiving, Most Compassionate.

O Prophet! Why do you forbid that which Allah has allowed to you, seeking to please your wives And Allah is Oft-Forgiving, Most Merciful.

O Prophet! Why bannest thou that which Allah hath made lawful for thee, seeking to please thy wives? And Allah is Forgiving, Merciful.

O Prophet! Why do you disallow [yourself] what Allah has made lawful for you, seeking to please your wives? And Allah is all-forgiving, all-merciful.

O Prophet, why do you forbid that which Allah has made lawful to you. Do you seek to please your wives' Allah is the Forgiving, the Most Merciful.

O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.

Prophet, in seeking the pleasure of your wives, why do you make unlawful that which God has made lawful. God is All-forgiving and All-merciful.

O Prophet! why do you forbid (yourself) that which Allah has made lawful for you; you seek to please your wives; and Allah is Forgiving, Merciful.

Y<u>a</u> ayyuh<u>a</u> a<b>l</b>nnabiyyu lima tu<u>h</u>arrimu m<u>a</u> a<u>h</u>alla All<u>a</u>hu laka tabtaghee mar<u>da</u>ta azw<u>a</u>jika wa<b>A</b>ll<u>a</u>hu ghafoorun ra<u>h</u>eem<b>un</b>

Prophet, why in your desire to please your wives, do you impose a ban on what God has made lawful to you? God is forgiving and merciful.

O Prophet! Why holdest thou to be forbidden that which Allah has made lawful to thee? Thou seekest to please thy consorts. But Allah is Oft-Forgiving, Most Merciful.

Surely God has sanctioned the dissolution of your vows. God is your Lord: He is all-knowing, and all-wise.

Allah has ordained expiation for your oaths; and Allah is your Master; and Allah is the All Knowing, the Wise.

God has ordained for you the absolution of your oaths. God is your Protector, and He is the All-knowing, the All-wise.

God has already enjoined upon you [O believers] the breaking and expiation of [such of] your oaths [as may run counter to what is right and just]: for, God is your Lord Supreme, and He alone is all-knowing, truly wise.

Surely Allah hath ordained for you absolution from your oaths; and Allah is your Patron and He is the Knower, the Wise.

Allah has already ordained for you (O men), the dissolution of your oaths. And Allah is your Maula (Lord, or Master, or Protector, etc.) and He is the All-Knower, the All-Wise.

God has decreed for you the dissolution of your oaths. God is your Master. He is the All-Knowing, the Most Wise.

Allah has prescribed for you a way for the absolution of your oaths. Allah is your Guardian. He is All-Knowing, Most Wise.

Allah has already ordained for you (O men) the absolution from your oaths. And Allah is your Protector and He is the All-Knower, the All-Wise.

Allah hath made lawful for you (Muslims) absolution from your oaths (of such a kind), and Allah is your Protector. He is the Knower, the Wise.

Allah has certainly made lawful for you the dissolution of your oaths, and Allah is your master and He is the All-knowing, the All-wise.

Allah has absolved you from your oaths. Allah is your Guardian, the Knowing, the Wise.

Allah has already ordained for you [Muslims] the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise.

God has shown you how to absolve yourselves of your oaths. He is your Guardian and is All-knowing and All-wise.

Allah indeed has sanctioned for you the expiation of your oaths and Allah is your Protector, and He is the Knowing the Wise.

Qad fara<u>d</u>a All<u>a</u>hu lakum ta<u>h</u>illata aym<u>a</u>nikum wa<b>A</b>ll<u>a</u>hu mawl<u>a</u>kum wahuwa alAAaleemu al<u>h</u>akeem<b>u</b>

God has already ordained that you be absolved of such oaths. God is your patron. He is the All Knowing, the Wise One.

Allah has already ordained for you, (O men), the dissolution of your oaths (in some cases): and Allah is your Protector, and He is Full of Knowledge and Wisdom.

When the Prophet told one of his wives something in confidence and she disclosed it, God revealed this to him. So he made some of it known to her, and held back some. When, however, he informed her about it, she asked: "Who told you this?" He said: "I was told this by the All-knowing, All-Informed."

And when the Holy Prophet confided a matter to one of his wives; so when she disclosed it and Allah conveyed this to the Holy Prophet, he told her part of it and held back a part; so when the Holy Prophet informed her about it, she said, “Who informed you?”; he said, “The All Knowing, the All Aware has informed me.”

And when the Prophet confided to one of his wives a certain matter; and then, when she told of it, and God disclosed that to him, he made known part of it, and turned aside from part; then, when he told her of it, she said, 'Who told thee this?' He said, 'I was told of it by the All-knowing, the All-aware.'

And lo! [It so happened that] the Prophet told something in confidence to one of his wives; and when she thereupon divulged it, and God made this known to him, he acquainted [others] with some of it and passed over some of it. And as soon as he let her know it, she asked, "Who has told thee this?" - [to which] he replied, "The All-Knowing, the All-Aware has told me."

And recall what time the Prophet confided a story Unto one of his spouses, then she disclosed it, and Allah apprised him thereof, he made known part thereof and Withheld part. Then, when he had apprised her of it, she said: who hath acquainted thee therewith! He said the Knower, the Aware hath acquainted me.

And (remember) when the Prophet (SAW) disclosed a matter in confidence to one of his wives (Hafsah), so when she told it (to another i.e. 'Aishah), and Allah made it known to him, he informed part thereof and left a part. Then when he told her (Hafsah) thereof, she said: "Who told you this?" He said: "The All-Knower, the All-Aware (Allah) has told me".

The Prophet told something in confidence to one of his wives. But when she disclosed it, and God made it known to him; he communicated part of it, and he avoided another part. Then, when he informed her of it, she said, “Who informed you of this?” He said, “The All-Knowing, the All-Informed, informed me.”

The Prophet confided something to one of his wives and then she disclosed it (to another); so after Allah revealed to the Prophet (that she had disclosed that secret), he made a part of it known to her and passed over a part of it. And when he told her about this (i.e., that she had disclosed the secret entrusted to her), she asked: “Who informed you of this?” He said: “I was told of it by He Who is All-Knowing, All-Aware.”

And (remember) when the Prophet disclosed a matter in confidence to one of his wives, then she told it. And Allah made it known to him; he informed part thereof and left a part. Then when he told her thereof, she said: "Who told you this" He said: "The All-Knower, the All-Aware has told me."

When the Prophet confided a fact unto one of his wives and when she afterward divulged it and Allah apprised him thereof, he made known (to her) part thereof and passed over part. And when he told it her she said: Who hath told thee? He said: The Knower, the Aware hath told me.

When the Prophet confided a matter to one of his wives, but when she divulged it [instead of guarding the secret] and Allah apprised him about it, he acquainted [her] with part of the matter and ignored part of it. So when he told her about it, she said, ‘Who informed you about it?’ He said, ‘The All-knowing and the All-aware has informed me.’

The Prophet confided a certain matter to one of his wives but thereafter she disclosed it, then Allah revealed what she had done to him. He made part of it known and another part not. And when he acquainted her with it, she said: 'Who has told you this' He replied: 'I was told of it by the Knower, the Aware'

And [remember] when the Prophet confided to one of his wives a statement; and when she informed [another] of it and Allah showed it to him, he made known part of it and ignored a part. And when he informed her about it, she said, "Who told you this?" He said, "I was informed by the Knowing, the Acquainted."

The Prophet told a secret to one of his wives telling her not to mention it to anyone else. When she divulged it, God informed His Prophet about this. The Prophet told his wife part of the information which he had received from God and ignored the rest. Then she asked, "Who informed you about this?" He replied, "The All-aware and All-knowing one has told me".

And when the prophet secretly communicated a piece of information to one of his wives-- but when she informed (others) of it, and Allah made him to know it, he made known part of it and avoided part; so when he informed her of it, she said: Who informed you of this? He said: The Knowing, the one Aware, informed me.

Wai<u>th</u> asarra a<b>l</b>nnabiyyu il<u>a</u> baAA<u>d</u>i azw<u>a</u>jihi <u>h</u>adeethan falamm<u>a</u> nabbaat bihi waa<i><u>th</u></i>harahu All<u>a</u>hu AAalayhi AAarrafa baAA<u>d</u>ahu waaAAra<u>d</u>a AAan baAA<u>d</u>in falamm<u>a</u> nabbaah<u>a</u> bihi q<u>a</u>lat man anbaaka h<u>atha</u> q<u>a</u>la nabbaaniya alAAaleemu alkhabeer<b>u</b>

The Prophet once told one of his wives something in confidence. She did not keep it secret and God informed him of this; he made known a part of it, and avoided [mentioning] part of it. When he spoke to his wife of this, she asked him who had told him about it. He replied, "The All Knowing, the All Aware One."

When the Prophet disclosed a matter in confidence to one of his consorts, and she then divulged it (to another), and Allah made it known to him, he confirmed part thereof and repudiated a part. Then when he told her thereof, she said, "Who told thee this? "He said, "He told me Who knows and is well-acquainted (with all things)."

If both of you two (women) turn to God in penitence (it would be better). Your hearts have been impaired; and if you assist one another against him, then surely his helper is God, and Gabriel and the righteous believers, and, besides them, the angels are his helpers.

If you both, the wives of the Holy Prophet, incline towards Allah, for indeed your hearts have deviated a little; and if you come together against him (the Holy Prophet – peace and blessings be upon him) then indeed Allah is his Supporter, and Jibreel and the virtuous believers are also his aides; and in addition the angels are also his aides. (Allah has created several supporters for the believers.)

If you two repent to God, yet your hearts certainly inclined; but if you support one another against him, God is his Protector, and Gabriel, and the righteous among the believers; and, after that, the angels are his supporters.

[Say, O Prophet:] "Would that you two turn unto God in repentance, for the hearts of both of you have swerved [from what is right]! And if you uphold each other against him [who is God's message-bearer, know that] God Himself is his Protector, and [that,] therefore, Gabriel, and all the righteous among the believers and all the [other] angels will come to his aid."

If ye twain turn Unto Allah repentant, it is well, surely your hearts are so inclined, and if ye support each other against him, then verily Allah! his friend is He and Jibril and so are the righteous believers; and furthermore the angels are his aiders.

If you two (wives of the Prophet SAW, namely 'Aishah and Hafsah) turn in repentance to Allah, (it will be better for you), your hearts are indeed so inclined (to oppose what the Prophet SAW likes), but if you help one another against him (Muhammad SAW), then verily, Allah is his Maula (Lord, or Master, or Protector, etc.), and Jibrael (Gabriel), and the righteous among the believers, and furthermore, the angels are his helpers.

If you repent to God, then your hearts have listened. But if you band together against him, then God is his Ally, as is Gabriel, and the righteous believers. In addition, the angels will assist him.

If the two of you turn in repentance to Allah (that is better for you), for the hearts of both of you have swerved from the Straight Path. But if you support one another against the Prophet, then surely Allah is his Protector; and after that Gabriel and all righteous believers and the angels are all his supporters.

If you two turn in repentance to Allah, your hearts are indeed so inclined; but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.

If ye twain turn unto Allah repentant, (ye have cause to do so) for your hearts desired (the ban); and if ye aid one another against him (Muhammad) then lo! Allah, even He, is his Protecting Friend, and Gabriel and the righteous among the believers; and furthermore the angels are his helpers.

If the two of you repent to Allah... for your hearts have certainly swerved, and if you back each other against him, then [know that] Allah is indeed his guardian, and his supporters are Gabriel, the righteous among the faithful and, thereafter, the angels.

If both of you (wives) turn to Allah in repentance, even though your hearts inclined; but if you support one another against him, (know that) Allah is hisGuardian, and Gabriel, and the righteous among the believers; and thereafter the angels are his reinforcers.

If you two [wives] repent to Allah, [it is best], for your hearts have deviated. But if you cooperate against him - then indeed Allah is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are [his] assistants.

Would that you two (wives of the Prophet) had turned to God in repentance. Your hearts have sinned. If you conspire with each other against him, know that God is his Guardian. Gabriel, the righteous (ones) among the believers and the angels will all support him.

If you both turn to Allah, then indeed your hearts are already inclined (to this); and if you back up each other against him, then surely Allah it is Who is his Guardian, and Jibreel and -the believers that do good, and the angels after that are the aiders.

In tatoob<u>a</u> il<u>a</u> All<u>a</u>hi faqad <u>s</u>aghat quloobukum<u>a</u> wain ta<i><u>th</u></i><u>a</u>har<u>a</u> AAalayhi fainna All<u>a</u>ha huwa mawl<u>a</u>hu wajibreelu wa<u>sa</u>li<u>h</u>u almumineena wa<b>a</b>lmal<u>a</u>ikatu baAAda <u>tha</u>lika <i><u>th</u></i>aheer<b>un</b>

If only both of you would turn to God in repentance -- and your hearts are already so inclined. But if you uphold each other against him, then surely God is his protector, and Gabriel and the righteous among the believers; and the angels too are his helpers.

If ye two turn in repentance to Him, your hearts are indeed so inclined; But if ye back up each other against him, truly Allah is his Protector, and Gabriel, and (every) righteous one among those who believe,- and furthermore, the angels - will back (him) up.

In case he divorces you, his Lord will give him better wives in return, who will be modest, true believers, obedient to God, repentant, observant of prayer and fasting, both widows and virgins.

It is likely that, if he divorces you, his Lord will give him wives better than you in your place -widows and maidens who are obedient, believing, respectful, penitent, serving and fasting.

It is possible that, if he divorces you, his Lord will give him in exchange wives better than you, women who have surrendered, believing, obedient, penitent, devout, given to fasting, who have been married and virgins too.

[O wives of the Prophet!] Were he to divorce [any of] you, God might well give him in your stead spouses better than you - women who surrender themselves unto God, who truly believe, devoutly obey His will, turn [unto Him] in repentance [whenever they have sinned] worship [Him alone] and go on and on [seeking His goodly acceptance] - be they women previously married or virgins.

Belike his Lord, if he divorce you, will give him in exchange wives better than you, Muslims, believers, devout, penitent, worshippers, given to fasting, both non-virgins and virgins.

It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, Muslims (who submit to Allah), believers, obedient to Allah, turning to Allah in repentance, worshipping Allah sincerely, fasting or emigrants (for Allah's sake), previously married and virgins.

Perhaps, if he divorces you, his Lord will give him in exchange wives better than you: submissive, believing, obedient, penitent, devout, fasting—previously married, or virgins.

Maybe if he were to divorce you, your Lord might grant him in exchange wives better than you – those who truly submit to Allah, are full of faith, obedient, disposed to repentance, and given to worship and fasting – both previously wedded ones and virgins.

Maybe his Lord, if he divorces you, will give him instead of you, wives better than you - submitting, believers, obedient, turning to Allah in repentance, worshipping Allah sincerely, Sa'ihat, previously married, and virgins.

It may happen that his Lord, if he divorce you, will give him in your stead wives better than you, submissive (to Allah), believing, pious, penitent, devout, inclined to fasting, widows and maids.

It may be that if he divorces you his Lord will give him, in [your] stead, wives better than you: [such as are] muslim, faithful, obedient, penitent, devout and given to fasting, virgins and non-virgins.

It may be that if he divorces you his Lord will give him in your place better wives than yourselves, women who have surrendered, believing, obedient, penitent worshippers and given to fasting; who were (previously) married, and virgins too.

Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you - submitting [to Allah], believing, devoutly obedient, repentant, worshipping, and traveling - [ones] previously married and virgins.

If he divorces you, perhaps his Lord will replace you with better wives, either widows or virgins who will be Muslims: believers, faithful, obedient, repentant, and devout in prayer and fasting.

Maybe, his Lord, if he divorce you, will give him in your place wives better than you, submissive, faithful, obedient, penitent, adorers, fasters, widows and virgins.

AAas<u>a</u> rabbuhu in <u>t</u>allaqakunna an yubdilahu azw<u>a</u>jan khayran minkunna muslim<u>a</u>tin mumin<u>a</u>tin q<u>a</u>nit<u>a</u>tin t<u>a</u>ib<u>a</u>tin AA<u>a</u>bid<u>a</u>tin s<u>a</u>i<u>ha</u>tin thayyib<u>a</u>tin waabk<u>a</u>r<u>a</u><b>n</b>

Were he to divorce you, his Lord might well replace you with better wives -- submissive [to God], believing, pious, penitent, devout in worship, given to fasting -- previously married and virgins.

It may be, if he divorced you (all), that Allah will give him in exchange consorts better than you,- who submit (their wills), who believe, who are devout, who turn to Allah in repentance, who worship (in humility), who travel (for Faith) and fast,- previously married or virgins.

O you who believe, save yourselves and your families from the Fire whose fuel is men and rocks, over which are appointed angels stern and severe as wardens who never disobey what God commands them, and do what they are commanded;

O People who Believe! Save yourselves and your families from the fire, the fuel of which is men and stones – appointed over it are the extremely strict angels, who do not refuse the command of Allah and carry out whatever they are commanded.

Believers, guard yourselves and your families against a Fire whose fuel is men and stones, and over which are harsh, terrible angels who disobey not God in what He commands them and do what they are commanded.

O YOU who have attained to faith! Ward off from yourselves and those who are close to you that fire [of the hereafter] whose fuel is human beings and stones: [lording] over it are angelic powers awesome [and] severe, who do not disobey God in whatever He has commanded them, but [always] do what they are bidden to do.

O ye who believe! protect yourselves and your households from a Fire the fuel whereof is mankind and stones, over which are angels, stern, strong; they disobey not Allah in that which He commandeth them, and do that which they are commanded.

O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded.

O you who believe! Protect yourselves and your families from a Fire, whose fuel is people and stones. Over it are angels, fierce and powerful. They never disobey God in anything He commands them, and they carry out whatever they are commanded.

Believers, guard yourselves and your kindred against a Fire whose fuel is human beings and stones, a Fire held in the charge of fierce and stern angels who never disobey what He has commanded them, and always do what they are bidden.

O you who believe! Protect yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not the commands they receive from Allah, but do that which they are commanded.

O ye who believe! Ward off from yourselves and your families a Fire whereof the fuel is men and stones, over which are set angels strong, severe, who resist not Allah in that which He commandeth them, but do that which they are commanded.

O you who have faith! Save yourselves and your families from a Fire whose fuel will be people and stones, over which are [assigned] severe and mighty angels, who do not disobey whatever Allah commands them and carry out what they are commanded.

Believers, guard yourselves and your families against the Fire the fuel of which is people and stones, over which there are harsh, and stern angels who never disobey Allah in that which He orders and do what they are ordered.

O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded.

Believers, save yourselves and your families from the fire which is fueled by people and stones and is guarded by stern angels who do not disobey God's commands and do whatever they are ordered to do.

O you who believe! save yourselves and your families from a fire whose fuel is men and stones; over it are angels stern and strong, they do not disobey Allah in what He commands them, and do as they are commanded.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo qoo anfusakum waahleekum n<u>a</u>ran waqooduh<u>a</u> a<b>l</b>nn<u>a</u>su wa<b>a</b>l<u>h</u>ij<u>a</u>ratu AAalayh<u>a</u> mal<u>a</u>ikatun ghil<u>a</u><i><u>th</u></i>un shid<u>a</u>dun l<u>a</u> yaAA<u>s</u>oona All<u>a</u>ha m<u>a</u> amarahum wayafAAaloona m<u>a</u> yumaroon<b>a</b>

Believers, safeguard yourselves and your families from a Fire fuelled by people and stones, and watched over by angels, stern and strong: angels who never disobey God's commands to them, but promptly do as they are commanded.

O ye who believe! save yourselves and your families from a Fire whose fuel is Men and Stones, over which are (appointed) angels stern (and) severe, who flinch not (from executing) the Commands they receive from Allah, but do (precisely) what they are commanded.

(And say:) "O you who do not believe, make no excuses today. You will be requited only for what you had done."

“O disbelievers! Do not feign excuses this day; you will only be repaid what you used to do.”

'O you unbelievers, do not excuse yourselves today; you are only being recompensed for what you were doing.'

[Hence,] O you who are bent on denying the truth, make no [empty] excuses today: [in the life to come] you shall be but recompensed for what you were doing [in this world].

O ye who disbelieve! excuse not yourselves To-day; ye are only being requited for that which ye have been working.

(It will be said in the Hereafter) O you who disbelieve (in the Oneness of Allah - Islamic Monotheism)! Make no excuses this Day! You are being requited only for what you used to do.

O you who disbelieved! Make no excuses today. You are being repaid for what you used to do.

(It will then be said): “Unbelievers, make no excuses today. You are being recompensed for nothing else but your deeds.”

(It will be said in the Hereafter) O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do.

(Then it will be said): O ye who disbelieve! Make no excuses for yourselves this day. Ye are only being paid for what ye used to do.

[They will call out to the faithless:] ‘O faithless ones! Do not make any excuses today. You are being requited only for what you used to do.’

Unbelievers, make no excuse for yourselves this Day. You shall be recompensed only according to your deeds.

O you who have disbelieved, make no excuses that Day. You will only be recompensed for what you used to do.

Disbelievers (will be told on the Day of Judgment), "Do not make any excuses on this day; you are only receiving recompense for what you have done".

O you who disbelieve! do not urge excuses today; you shall be rewarded only according to what you did.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena kafaroo l<u>a</u> taAAta<u>th</u>iroo alyawma innam<u>a</u> tujzawna m<u>a</u> kuntum taAAmaloon<b>a</b>

You who are bent on denying the truth, make no excuses today: you are only being rewarded according to your deeds.

(They will say), "O ye Unbelievers! Make no excuses this Day! Ye are being but requited for all that ye did!"

O you who believe, turn to God truly in repentance. Perhaps your Lord may forgive your ills and admit you to gardens with rivers flowing by on the day when God will not humiliate the Prophet and those who believe with him. Their light will move in front of them and to their right, and they will say: "O Lord, perfect our light and forgive us. You have power over every thing."

O People who Believe! Incline towards Allah in a repentance that becomes a guidance for the future; it is likely that your Lord will relieve you of your sins and admit you into Gardens beneath which rivers flow – on the day when Allah will not humble the Prophet and the believers along with him; their light will be running ahead of them and on their right; they will say, “Our Lord! Perfect our light for us, and forgive us; indeed You are Able to do all things.”

Believers, turn to God in sincere repentance; it may be that your Lord will acquit you of your evil deeds, and will admit you into gardens underneath which rivers flow. Upon the day when God will not degrade the Prophet and those who believe with him, their light running before them, and on their right hands; and they say, 'Our 'Lord, perfect for us our light, and forgive us; surely Thou art powerful over everything.'

O you who have attained to faith! Turn unto God in sincere repentance: it may well be that your Sustainer will efface from you your bad deeds, and will admit you into gardens through which running waters flow, on a Day on which God will not shame the Prophet and those who share his faith: their light will spread rapidly before them, and on their right; [and] they will pray: "O our Sustainer! Cause this our light to shine for us forever, and forgive us our sins: for, verily, Thou hast the power to will anything!"

O ye who believe! turn Unto Allah with a sincere repentance. Belike your Lord will expiate from you your misdeeds and cause you to enter Gardens whereunder rivers flow, on the Day whereon Allah will not humiliate the prophet and those who believe with him. Their light will be running before them and on their right hands, and they will say: our Lord! perfect for us our light, and forgive us; verily Thou art over everything Potent.

O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow (Paradise) the Day that Allah will not disgrace the Prophet (Muhammad SAW) and those who believe with him, their Light will run forward before them and with (their Records Books of deeds) in their right hands they will say: "Our Lord! Keep perfect our Light for us [and do not put it off till we cross over the Sirat (a slippery bridge over the Hell) safely] and grant us forgiveness. Verily, You are Able to do all things."

O you who believe! Repent to God with sincere repentance. Perhaps your Lord will remit your sins, and admit you into gardens beneath which rivers flow, on the Day when God will not disappoint the Prophet and those who believed with him. Their light streaming before them, and to their right, they will say, “Our Lord, complete our light for us, and forgive us; You are capable of all things.”

Believers, turn to Allah in sincere repentance; maybe your Lord will expunge your evil deeds and admit you to the Gardens beneath which rivers flow. This will be on the Day when Allah will not disgrace the Prophet and those who have embraced faith and are with him; their light will be running before them and on their right hands, and they will say: “Our Lord, perfect for us our light and forgive us. Surely You have power over everything.”

O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow -- the Day that Allah will not disgrace the Prophet and those who believe with him. Their light will run forward before them and in their right hands. They will say: "Our Lord! Keep perfect our light for us and grant us forgiveness. Verily, You are Able to do all things."

O ye who believe! Turn unto Allah in sincere repentance! It may be that your Lord will remit from you your evil deeds and bring you into Gardens underneath which rivers flow, on the day when Allah will not abase the Prophet and those who believe with him. Their light will run before them and on their right hands; they will say: Our Lord! Perfect our light for us, and forgive us! Lo! Thou art Able to do all things.

O you who have faith! Repent to Allah with sincere repentance! Maybe your Lord will absolve you of your misdeeds and admit you into gardens with streams running in them, on the day when Allah will not let down the Prophet and the faithful who are with him. Their light will move swiftly before them and on their right. They will say, ‘Our Lord! Perfect our light for us, and forgive us! Indeed You have power over all things.’

Believers, turn to Allah in sincere repentance. Your Lord may acquit you of your sins, and admit you to Gardens underneath which rivers flow on a Day whenAllah will not degrade the Prophet and those who believe with him. Their light will run before them and on their right hands, and they will say: 'Our Lord, completeour light for us and forgive us. Surely, You have power over all things'

O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow [on] the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will proceed before them and on their right; they will say, "Our Lord, perfect for us our light and forgive us. Indeed, You are over all things competent."

Believers, turn to God in repentance with the intention of never repeating the same sin. Perhaps your Lord will expiate your evil deeds and admit you to Paradise wherein streams flow. On the Day of Judgment, God will not disgrace the Prophet and those who have believed in him. Their lights will shine in front of them and to their right. They will say, "Our Lord, perfect our light for us and forgive our sins. You have power over all things".

O you who believe! turn to Allah a sincere turning; maybe your Lord will remove from you your evil and cause you to enter gardens beneath which rivers flow, on the day on which Allah will not abase the Prophet and those who believe with him; their light shall run on before them and on their right hands; they shall say: Our Lord! make perfect for us our light, and grant us protection, surely Thou hast power over all things.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo tooboo il<u>a</u> All<u>a</u>hi tawbatan na<u>s</u>oo<u>h</u>an AAas<u>a</u> rabbukum an yukaffira AAankum sayyi<u>a</u>tikum wayudkhilakum jann<u>a</u>tin tajree min ta<u>h</u>tih<u>a</u> alanh<u>a</u>ru yawma l<u>a</u> yukhzee All<u>a</u>hu a<b>l</b>nnabiyya wa<b>a</b>lla<u>th</u>eena <u>a</u>manoo maAAahu nooruhum yasAA<u>a</u> bayna aydeehim wabiaym<u>a</u>nihim yaqooloona rabban<u>a</u> atmim lan<u>a</u> nooran<u>a</u> wa<b>i</b>ghfir lan<u>a</u> innaka AAal<u>a</u> kulli shayin qadeer<b>un</b>

Believers, turn to God in sincere repentance. Your Lord may well forgive your bad deeds and admit you into gardens watered by running streams, on a Day when God will not abase the Prophet and those who have believed with him. Their light will shine out ahead of them and on their right, and they will say: "Lord perfect our light for us, and forgive us; You have power over all things."

O ye who believe! Turn to Allah with sincere repentance: In the hope that your Lord will remove from you your ills and admit you to Gardens beneath which Rivers flow,- the Day that Allah will not permit to be humiliated the Prophet and those who believe with him. Their Light will run forward before them and by their right hands, while they say, "Our Lord! Perfect our Light for us, and grant us Forgiveness: for Thou hast power over all things."

O Prophet, fight the unbelievers and the hypocrites, and be severe with them. Their abode is Hell, an evil destination?

O dear Prophet (Mohammed – peace and blessings be upon him), wage holy war against the disbelievers and the hypocrites, and be strict with them; and their destination is hell; and what a wretched outcome!

O Prophet, struggle with the unbelievers and the hypocrites, and be thou harsh with them; their refuge shall be Gehenna -- an evil homecoming!

O PROPHET! Strive hard against the deniers of the truth and the hypocrites, and be adamant with them. And [if they do not repent,] their goal shall be hell - and how vile a journey’s end!

O Prophet! strive hard against the infidels and the hypocrites, and be stern Unto them. And their abode is Hell: a hapless destination!

O Prophet (Muhammad SAW)! Strive hard against the disbelievers and the hypocrites, and be severe against them, their abode will be Hell, and worst indeed is that destination.

O prophet! Strive hard against the disbelievers and the hypocrites, and be stern with them. Their abode is Hell. What a miserable destination!

O Prophet, strive against the unbelievers and the hypocrites, and be severe with them. Hell shall be their resort. What a grievous end!

O Prophet! Strive hard against the disbelievers and the hypocrites, and be severe against them; their abode will be Hell, and worst indeed is that destination.

O Prophet! Strive against the disbelievers and the hypocrites, and be stern with them. Hell will be their home, a hapless journey's end.

O Prophet! Wage jihad against the faithless and the hypocrites, and be severe with them. Their refuge will be hell, and it is an evil destination.

O Prophet, struggle with the unbelievers and the hypocrites and deal harshly with them. Gehenna (Hell) shall be their refuge, an evil arrival!

O Prophet, strive against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination.

Prophet, fight against the disbelievers and the hypocrites and be stern against them. Their dwelling will be hell fire, the most terrible fate.

O Prophet! strive hard against the unbelievers and the hypocrites, and be hard against them; and their abode is hell; and evil is the resort.

Y<u>a</u> ayyuh<u>a</u> a<b>l</b>nnabiyyu j<u>a</u>hidi alkuff<u>a</u>ra wa<b>a</b>lmun<u>a</u>fiqeena wa<b>o</b>ghlu<i><u>th</u></i> AAalayhim wamaw<u>a</u>hum jahannamu wabisa alma<u>s</u>eer<b>u</b>

Prophet, exert yourself to the utmost against those who deny the truth and the hypocrites. Deal severely with them. Hell will be their abode -- a vile destination.

O Prophet! Strive hard against the Unbelievers and the Hypocrites, and be firm against them. Their abode is Hell,- an evil refuge (indeed).

God advances the example of Noah's wife and the wife of Lot for those who do not believe. They were married to Our two pious devotees, but they were unfaithful to them, and even (the apostles) could not avail them in the least against God; and it was said to them: "Enter Hell with those (who are condemned) to enter it."

Allah illustrates the example of the disbelievers – the wife of Nooh and the wife of Lut; they were bonded in marriage to two of Our bondmen deserving Our proximity – they then betrayed them so they did not benefit them the least against Allah and it was declared, “Both of you women enter the fire, along with others who enter.”

God has struck a similitude for the unbelievers -- the wife of Noah, and the wife of Lot; for they were under two of Our righteous servants, but they betrayed them, so they availed them nothing whatsoever against God; so it was said, 'Enter, you two, the Fire with those who enter.'

For those who are bent on denying the truth God has propounded a parable in [the stories of] Noah's wife and Lot's wife: they were wedded to two of Our righteous servants, and each one betrayed her husband; and neither of the two [husbands] will be of any avail to these two women when they are told [on Judgment Day], "Enter the fire with all those [other sinners] who enter it!"

Allah propoundeth for those who disbelieve the similitude of the wife of Nuh and the wife of Lut. They were under two of our righteous bondmen; then they defrauded them. Wherefore the twain availed them naught against Allah, and it was said: enter ye twain the Fire with those who enter.

Allah sets forth an example for those who disbelieve, the wife of Nuh (Noah) and the wife of Lout (Lot). They were under two of our righteous slaves, but they both betrayed their (husbands by rejecting their doctrine) so they [Nuh (Noah) and Lout (Lot)] benefited them (their respective wives) not, against Allah, and it was said: "Enter the Fire along with those who enter!"

God illustrates an example of those who disbelieve: the wife of Noah and the wife of Lot. They were under two of Our righteous servants, but they betrayed them. They availed them nothing against God, and it was said, “Enter the Fire with those who are entering.”

Allah has set forth for the unbelievers the parable of the wives of Noah and Lot. They were wedded to two of Our righteous servants, but each acted treacherously with her husband, and their husbands could be of no avail to them against Allah. The two of them were told: “Enter the Fire with all the others who enter it.”

Allah sets forth an example for those who disbelieve: the wife of Nuh and the wife of Lut. They were under two of our righteous servants, but they both betrayed them. So, they availed them not against Allah and it was said: "Enter the Fire along with those who enter!"

Allah citeth an example for those who disbelieve: the wife of Noah and the wife of Lot, who were under two of Our righteous slaves yet betrayed them so that they (the husbands) availed them naught against Allah and it was said (unto them): Enter the Fire along with those who enter.

Allah cites an example of the faithless: the wife of Noah and the wife of Lot. They were under two of our righteous servants, yet they betrayed them. So they did not avail them in any way against Allah, and it was said [to them], ‘Enter the Fire, along with those who enter [it].’

Allah has given as an example for the unbelievers, the wife of Noah and the wife of Lot. They were married to two of Our righteous worshipers, but theybetrayed them. It was not for (Noah and Lot) to avail them a thing. It was said to them both: 'Enter the Fire with those who shall enter'

Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them, so those prophets did not avail them from Allah at all, and it was said, "Enter the Fire with those who enter."

God has told the disbelievers the story of the wives of Noah and Lot as a parable. They were married to two of Our righteous servants but were unfaithful to them. Nothing could protect them from the (wrath) of God and they were told to enter hell fire with the others.

Allah sets forth an example to those who disbelieve the wife of Nuh and the wife of Lut: they were both under two of Our righteous servants, but they acted treacherously towards them so they availed them naught against Allah, and it was said: Enter both the fire with those who enter.

<u>D</u>araba All<u>a</u>hu mathalan lilla<u>th</u>eena kafaroo imraata noo<u>h</u>in wa<b>i</b>mraata loo<u>t</u>in k<u>a</u>nat<u>a</u> ta<u>h</u>ta AAabdayni min AAib<u>a</u>din<u>a</u> <u>sa</u>li<u>h</u>ayni fakh<u>a</u>nat<u>a</u>hum<u>a</u> falam yughniy<u>a</u> AAanhum<u>a</u> mina All<u>a</u>hi shayan waqeela odkhul<u>a</u> a<b>l</b>nn<u>a</u>ra maAAa a<b>l</b>dd<u>a</u>khileen<b>a</b>

As an example to those who are bent on denying the truth, God cited the wife of Noah and the wife of Lot, who were married to two of Our righteous servants, but who betrayed them. So they could not help them against God, and they were told, "Enter the Fire along with all the others."

Allah sets forth, for an example to the Unbelievers, the wife of Noah and the wife of Lut: they were (respectively) under two of our righteous servants, but they were false to their (husbands), and they profited nothing before Allah on their account, but were told: "Enter ye the Fire along with (others) that enter!"

And God presents the example of Pharaoh's wife for those who believe, when she said: "O Lord, build me a house in Paradise, and save me from Pharaoh and his deeds, and save me from a wicked people;"

And Allah illustrates an example of the Muslims – the wife of Firaun; when she prayed, “My Lord! Build a house for me near You, in Paradise, and deliver me from Firaun and his works, and rescue me from the unjust people.”

God has struck a similitude for the believers -- the wife of Pharaoh, when she said, 'My Lord, build for me a house in Paradise, in Thy presence, and deliver me from Pharaoh and his work, and do Thou deliver me from the people of the evildoers.'

And for those who have attained to faith God has propounded a parable in [the story of] Pharaoh's wife as she prayed "O my Sustainer! Build Thou for me a mansion in the paradise [that is] with Thee, and save me from Pharaoh and his doings, and save me, from all evildoing folk!

And Allah propoundeth for those who believe the similitude of the wife Of Fir'awn, when she said: 'my Lord! build me in Thine presence a house in the Garden, and deliver me from Fir'awn and his handiwork, and deliver me from the transgressing people.

And Allah has set forth an example for those who believe, the wife of Fir'aun (Pharaoh), when she said: "My Lord! Build for me a home with You in Paradise, and save me from Fir'aun (Pharaoh) and his work, and save me from the people who are Zalimun (polytheists, wrong-doers and disbelievers in Allah).

And God illustrates an example of those who believe: the wife of Pharaoh, when she said, “My Lord, build for me, with you, a house in Paradise, and save me from Pharaoh and his works, and save me from the wrongdoing people.”

Allah has set forth for the believers the parable of Pharaoh's wife. She prayed: “My Lord, build for me a house with You in Paradise and deliver me from Pharaoh and his misdeeds; and deliver me from the iniquitous people.”

And Allah has set forth an example for those who believe: the wife of Fir`awn, when she said: "My Lord! Build for me a home with You in Paradise, and save me from Fir`awn and his work, and save me from the people who are wrongdoers.

And Allah citeth an example for those who believe: the wife of Pharaoh when she said: My Lord! Build for me a home with thee in the Garden, and deliver me from Pharaoh and his work, and deliver me from evil-doing folk;

Allah cites an example of the faithful: the wife of Pharaoh, when she said, ‘My Lord! Build me a home near You in paradise, and deliver me from Pharaoh and his conduct, and deliver me from the wrongdoing lot.’

But to those who believe Allah has given as an example Pharaoh's wife, who said: 'My Lord, build me a house before You in Paradise and save me fromPharaoh and his work, and save me from a harmdoing nation'

And Allah presents an example of those who believed: the wife of Pharaoh, when she said, "My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people."

To the believers, as a parable, God has told the story of the wife of the Pharaoh who said, "Lord, establish for me a house in Paradise in your presence. Rescue me from Pharaoh and his deeds and save me from the unjust people.

And Allah sets forth an example to those who believe the wife of Firon when she said: My Lord! build for me a house with Thee in the garden and deliver me from Firon and his doing, and deliver me from the unjust people:

Wa<u>d</u>araba All<u>a</u>hu mathalan lilla<u>th</u>eena <u>a</u>manoo imraata firAAawna i<u>th</u> q<u>a</u>lat rabbi ibni lee AAindaka baytan fee aljannati wanajjinee min firAAawna waAAamalihi wanajjinee mina alqawmi a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

To the believers God has given the example of Pharaoh's wife who said: "My Lord, build me a house in nearness to You in Paradise and save me from Pharaoh and his misdeeds. Save me from all evil-doers."

And Allah sets forth, as an example to those who believe the wife of Pharaoh: Behold she said: "O my Lord! Build for me, in nearness to Thee, a mansion in the Garden, and save me from Pharaoh and his doings, and save me from those that do wrong";

And of Mary, daughter of 'Imran, who guarded her chastity, so that We breathed into her a new life from Us, and she believed the words of her Lord and His Books, and was among the obedient.

And the example of Maryam the daughter of Imran, who guarded her chastity – We therefore breathed into her a Spirit from Ourselves – and she testified for the Words of her Lord and His Books, and was among the obedient.

And Mary, Imran's daughter, who guarded her virginity, so We breathed into her of Our Spirit, and she confirmed the Words of her Lord and His Books, and became one of the obedient.

And [We have propounded yet another parable of God-consciousness in the story of] Mary, the daughter of Imran, who guarded her chastity, whereupon We breathed of Our spirit into that [which was in her womb], and who accepted the truth of her Sustainer’s words - and [thus,] of His revelations - and was one of the truly devout.

And the similitude of Maryram daughter of lmran, who preserved her chastity, wherefore We breathed in it Of Our Spirit. And she testified to the words of her Lord and His Books and she was of the devout.

And Maryam (Mary), the daughter of 'Imran who guarded her chastity; and We breathed into (the sleeve of her shirt or her garment) through Our Ruh [i.e. Jibrael (Gabriel)], and she testified to the truth of the Words of her Lord [i.e. believed in the Words of Allah: "Be!" and he was; that is 'Iesa (Jesus) - son of Maryam (Mary); as a Messenger of Allah], and (also believed in) His Scriptures, and she was of the Qanitin (i.e. obedient to Allah).

And Mary, the daughter of Imran, who guarded her womb, and so We breathed into her of Our Spirit; and she believed in the truth of her Lord’s Words and His Books, and was one of the devout.

Allah has also set forth the parable of Mary, the daughter of Imran, who guarded her chastity, and into whom We breathed of Our Spirit, and who testified to the words of her Lord and His Books. She was among the obedient.

And Maryam, the daughter of `Imran who guarded her chastity (private part). And We breathed into it through Our Ruh, and she testified to the truth of her Lords Kalimat, and His Kutub, and she was of the Qanitin.

And Mary, daughter of 'Imran, whose body was chaste, therefor We breathed therein something of Our Spirit. And she put faith in the words of her Lord and His scriptures, and was of the obedient.

And Mary, daughter of Imran, who guarded the chastity of her womb, so We breathed into it of Our spirit. She confirmed the words of her Lord and His Books, and she was one of the obedient.

And, Mary, 'Imran's daughter, who guarded her chastity so We breathed into her of Our Spirit (Gabriel); and she put her trust in the Words of her Lord andHis Books, and was among the devout.

And [the example of] Mary, the daughter of 'Imran, who guarded her chastity, so We blew into [her garment] through Our angel, and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.

He has also told, as a parable, the story of Mary, daughter of Imran who preserved her virginity and (into whose womb) We breathed Our spirit. She made the words of her Lord and the predictions in His Books come true. She was an obedient woman.

And Marium, the daughter of Imran, who guarded her chastity, so We breathed into her of Our inspiration and she accepted the truth of the words of her Lord and His books, and she was of, the obedient ones.

Wamaryama ibnata AAimr<u>a</u>na allatee a<u>hs</u>anat farjah<u>a</u> fanafakhn<u>a</u> feehi min roo<u>h</u>in<u>a</u> wa<u>s</u>addaqat bikalim<u>a</u>ti rabbih<u>a</u> wakutubihi wak<u>a</u>nat mina alq<u>a</u>niteen<b>a</b>

[God gave another example in the story of] Mary, 'Imran's daughter, who preserved her chastity and We breathed Our spirit into her; she testified to the words of her Lord and His Scriptures, and was truly devout.

And Mary the daughter of 'Imran, who guarded her chastity; and We breathed into (her body) of Our spirit; and she testified to the truth of the words of her Lord and of His Revelations, and was one of the devout (servants).

BLESSED BE HE who holds the (reins of) Kingship in His hand, who has power over everything,

Most Auspicious is He in Whose control is the entire kingship; and He is Able to do all things.

Blessed be He in whose hand is the Kingdom -- He is powerful over everything --

HALLOWED be He in whose hand all dominion rests, since He has the power to will anything:

Blest be He in whose hand is the dominion, and He is over everything Potent.

Blessed is He in Whose Hand is the dominion, and He is Able to do all things.

Blessed is He in whose hand is the sovereignty, and Who has power over everything.

Blessed is He in Whose Hand is the dominion of the Universe, and Who has power over everything;

Blessed be He in Whose Hand is the dominion; and He is Able to do all things.

Blessed is He in Whose hand is the Sovereignty, and, He is Able to do all things.

Blessed is He in whose hands is all sovereignty, and He has power over all things.

Blessed be He in whose Hand is the Kingdom, He is powerful over all things,

Blessed is He in whose hand is dominion, and He is over all things competent -

Blessed is He in whose hands is the Kingdom and who has power over all things.

Blessed is He in Whose hand is the kingdom, and He has power over all things,

Tab<u>a</u>raka alla<u>th</u>ee biyadihi almulku wahuwa AAal<u>a</u> kulli shayin qadeer<b>un</b>

Blessed is He in whose hand is the Kingdom: He has power over all things;

Blessed be He in Whose hands is Dominion; and He over all things hath Power;-

Who created death and life in order to try you to see who of you are best of deed. He is all-mighty and forgiving,

The One Who created death and life to test you – who among you has the better deeds; and He only is the Most Honourable, the Oft Forgiving.

who created death and life, that He might try you which of you is fairest in works; and He is the All-mighty, the All-forgiving --

He who has created death as well as life, so that He might put you to a test [and thus show] which of you is best in conduct, and [make you realize that] He alone is almighty, truly forgiving.

Who hath created death and life that He might prove you, as to which of you is excellent in work. And He is the Mighty, the Forgiver.

Who has created death and life, that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving;

He who created death and life—to test you—as to which of you is better in conduct. He is the Almighty, the Forgiving.

Who created death and life that He might try you as to which of you is better in deed. He is the Most Mighty, the Most Forgiving;

Who has created death and life that He may test you which of you is best in deed. And He is the Almighty, the Oft-Forgiving;

Who hath created life and death that He may try you which of you is best in conduct; and He is the Mighty, the Forgiving,

He, who created death and life that He may test you [to see] which of you is best in conduct. And He is the All-mighty, the All-forgiving.

who created death and life that He might examine which of you is best in deeds, and He is the Almighty, the Forgiving,

[He] who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might, the Forgiving -

It is He who has created death and life to put you to the test and see which of you is most virtuous in your deeds. He is Majestic and All-forgiving.

Who created death and life that He may try you-- which of you is best in deeds; and He is the Mighty, the Forgiving,

Alla<u>th</u>ee khalaqa almawta wa<b>a</b>l<u>h</u>ay<u>a</u>ta liyabluwakum ayyukum a<u>h</u>sanu AAamalan wahuwa alAAazeezu alghafoor<b>u</b>

He created death and life so that He might test you, and find out which of you is best in conduct. He is the Mighty, the Most Forgiving One.

He Who created Death and Life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving;-

Who created the seven skies one above the other. Do you see any disproportion in the creations of Ar-Rahman? Turn your eyes again. Do you see any fissures?

The One Who created the seven heavens atop each other; do you see any discrepancy in the creation of the Most Gracious? Therefore lift your gaze – do you see any cracks?

who created seven heavens one upon another. Thou seest not in the creation of the All-merciful any imperfection. Return thy gaze; seest thou any fissure?

[Hallowed be] He who has created seven heavens in full harmony with one another: no fault will thou see in the creation of the Most Gracious. And turn thy vision [upon it] once more: canst thou see any flaw?

Who hath created seven heavens in storeys. Thou shalt not behold in the Compassionates creation any over-sight; then repeat thy look, beholdest thou any crack?

Who has created the seven heavens one above another, you can see no fault in the creations of the Most Beneficent. Then look again: "Can you see any rifts?"

He who created seven heavens in layers. You see no discrepancy in the creation of the Compassionate. Look again. Can you see any cracks?

Who created the seven heavens one upon another. You will see no incongruity in the Merciful One's creation. Turn your vision again, can you see any flaw?

Who has created the seven heavens one above the other; you can see no fault in the creation of the Most Gracious. Then look again. Can you see any rifts

Who hath created seven heavens in harmony. Thou (Muhammad) canst see no fault in the Beneficent One's creation; then look again: Canst thou see any rifts?

He created seven heavens in layers. You do not see any discordance in the creation of the All-beneficent. Look again! Do you see any flaw?

who created the seven heavens, one above the other. You cannot see any inconsistency in the creation of the Merciful. Return your gaze, do you see anycrack!

[And] who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return [your] vision [to the sky]; do you see any breaks?

It is He who has created seven heavens, one above the other. You can see no flaw in the creation of the Beneficent God. Look again. Can you see faults?

Who created the seven heavens one above another; you see no incongruity in the creation of the Beneficent Allah; then look again, can you see any disorder?

Alla<u>th</u>ee khalaqa sabAAa sam<u>a</u>w<u>a</u>tin <u>t</u>ib<u>a</u>qan m<u>a</u> tar<u>a</u> fee khalqi a<b>l</b>rra<u>h</u>m<u>a</u>ni min taf<u>a</u>wutin fa<b>i</b>rjiAAi alba<u>s</u>ara hal tar<u>a</u> min fu<u>t</u>oor<b>in</b>

He created seven heavens one above the other in layers. You will not find any flaw in the creation of the Gracious One. Then look once again: can you see any flaw?

He Who created the seven heavens one above another: No want of proportion wilt thou see in the Creation of (Allah) Most Gracious. So turn thy vision again: seest thou any flaw?

Turn your eyes again and again. Your gaze turns back dazed and tired.

Then lift your gaze again, your gaze will return towards you, unsuccessful and weak.

Then return thy gaze again, and again, and thy gaze comes back to thee dazzled, aweary.

Yea, turn thy vision [upon it] again and yet again: [and every time] thy vision will fall back upon thee, dazzled and truly defeated….

Then repeat thy look twice over, and thy look will return Unto thee dim and It will have become wearied out.

Then look again and yet again, your sight will return to you in a state of humiliation and worn out.

Then look again, and again, and your sight will return to you dazzled and exhausted.

Then turn your vision again, and then again; in the end your vision will come back to you, worn out and frustrated.

Then look again and yet again, your sight will return to you Khasi', and worn out.

Then look again and yet again, thy sight will return unto thee weakened and made dim.

Look again, once more. Your look will return to you humbled and weary.

Then return your gaze once more and yet again, your gaze comes back to you dazzled, and tired.

Then return [your] vision twice again. [Your] vision will return to you humbled while it is fatigued.

Look twice (and keep on looking), your eyes will only become dull and tired.

Then turn back the eye again and again; your look shall come back to you confused while it is fatigued.

Thumma irjiAAi alba<u>s</u>ara karratayni yanqalib ilayka alba<u>s</u>aru kh<u>a</u>sian wahuwa <u>h</u>aseer<b>un</b>

Then look again and again. Your gaze will come back to you confused and exhausted.

Again turn thy vision a second time: (thy) vision will come back to thee dull and discomfited, in a state worn out.

We have adorned the lowest sky with lamps, and made them missiles against the devils, for whom We have prepared a torment of most intense fire.

And indeed We have beautified the lower heaven with lamps, and have made them weapons against the devils, and have kept prepared for them the punishment of the blazing fire.

And We adorned the lower heaven with lamps, and made them things to stone Satans; and We have prepared for them the chastisement of the Blaze.

And, indeed, We have adorned the skies nearest to the earth with lights, and have made them the object of futile guesses for the evil ones [from among men]: and for them have We readied suffering through a blazing flame –

And assuredly We have bedecked the nearest heaven with lamps, and We have made them missiles for satans: and for them We have gotten ready the torment of the Blaze.

And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin (devils), and have prepared for them the torment of the blazing Fire.

We have adorned the lower heaven with lanterns, and made them missiles against the devils; and We have prepared for them the punishment of the Blaze.

We have adorned the lower heaven with lamps, and have made them a means to drive away the satans. We have prepared for them the chastisement of the Blazing Fire.

And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.

And verily We have beautified the world's heaven with lamps, and We have made them missiles for the devils, and for them We have prepared the doom of flame.

We have certainly adorned the lowest heaven with lamps, and made them [the means of pelting] missiles against the devils, and We have prepared for them a punishment of the Blaze.

We have adorned the lower heaven with lamps, and We made them a stoning for the satans, We have prepared the punishment of the Blaze for them.

And We have certainly beautified the nearest heaven with stars and have made [from] them what is thrown at the devils and have prepared for them the punishment of the Blaze.

We have decked the lowest heavens with torches. With these torches We have stoned the devils and We have prepared for them the torment of hell.

And certainly We have adorned this lower heaven with lamps and We have made these missiles for the Shaitans, and We have prepared for them the chastisement of burning.

Walaqad zayyann<u>a</u> a<b>l</b>ssam<u>a</u>a a<b>l</b>dduny<u>a</u> bima<u>sa</u>bee<u>h</u>a wajaAAaln<u>a</u>h<u>a</u> rujooman li<b>l</b>shshay<u>at</u>eeni waaAAtadn<u>a</u> lahum AAa<u>tha</u>ba a<b>l</b>ssaAAeer<b>i</b>

We have adorned the lowest heaven with lamps, and We have made them for driving away devils. For them We have prepared the punishment of the blazing Fire.

And we have, (from of old), adorned the lowest heaven with Lamps, and We have made such (Lamps) (as) missiles to drive away the Evil Ones, and have prepared for them the Penalty of the Blazing Fire.

For those who believe not in their Lord there is the punishment of Hell; and what a wretched destination

And for those who disbelieved in their Lord, is the punishment of hell; and what a wretched outcome!

And for those who disbelieve in their Lord there awaits the chastisement of Gehenna -- an evil homecoming!

for, suffering in hell awaits all who are [thus] bent on blaspheming against their Sustainer: and how vile a journey's end!

And for those who disbelieve in their Lord will be the torment of Hell; and a hapless destination!

And for those who disbelieve in their Lord (Allah) is the torment of Hell, and worst indeed is that destination.

For those who reject their Lord, there is the torment of Hell. What an evil destination!

The chastisement of Hell awaits those who disbelieve in their Lord. What a wretched destination!

And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.

And for those who disbelieve in their Lord there is the doom of hell, a hapless journey's end!

For those who defy their Lord is the punishment of hell, and it is an evil destination.

And for those who disbelieve in their Lord there awaits the punishment of Gehenna (Hell) an evil arrival!

And for those who disbelieved in their Lord is the punishment of Hell, and wretched is the destination.

For those who have disbelieved in their Lord, We have prepared the torment of hell, the most terrible place to return.

And for those who disbelieve in their Lord is the punishment of hell, and evil is the resort.

Walilla<u>th</u>eena kafaroo birabbihim AAa<u>tha</u>bu jahannama wabisa alma<u>s</u>eer<b>u</b>

Those who are bent on blaspheming against their Lord will have the punishment of Hell: an evil destination.

For those who reject their Lord (and Cherisher) is the Penalty of Hell: and evil is (such), Destination.

When they are cast into it, they will hear it roar and raging

They will hear it hissing when they will be thrown into it, and it is boiling.

When they are cast into it they will hear it sighing, the while it boils

When they are cast into that [hell], they will hear its breath indrawing as it boils up,

When they will be cast thereinto, they will hear thereof a braying even as it balleth up,

When they are cast therein, they will hear the (terrible) drawing in of its breath as it blazes forth.

When they are thrown into it, they will hear it roaring, as it seethes.

When they will be cast into it, they will hear it roar as it boils,

When they are cast therein, they will hear its Shahiq while it is simmering.

When they are flung therein they hear its roaring as it boileth up,

When they are thrown in it, they hear it blaring, as it seethes,

When they are cast into it they shall hear it sighing, while it boils

When they are thrown into it, they hear from it a [dreadful] inhaling while it boils up.

When they are thrown into hell, they will hear its roaring while it boils.

When they shall be cast therein, they shall hear a loud moaning of it as it heaves,

I<u>tha</u> olqoo feeh<u>a</u> samiAAoo lah<u>a</u> shaheeqan wahiya tafoor<b>u</b>

When they are cast into it, they will hear its roaring as it boils up,

When they are cast therein, they will hear the (terrible) drawing in of its breath even as it blazes forth,

As though it would burst with fury. Every time a crowd is thrown into it, its wardens will ask: "Did no warner come to you?"

As if about to explode with rage; whenever a group is thrown into it, the guardians of hell will ask them, “Did not a Herald of Warning come to you?”

and wellnigh bursts asunder with rage. As often as a troop is cast into it, its keepers ask them, 'Came there no warner to you?';

well-nigh bursting with fury; [and] every time a host [of such sinners] is flung into it, its keepers will ask them, "Has no warner ever come to you?"

Well-nigh it bursteth with rage. So oft as a company is cast thereinto, the keepers thereof will ask them: came there not Unto you a warner?

It almost bursts up with fury. Every time a group is cast therein, its keeper will ask: "Did no warner come to you?"

It almost bursts with fury. Every time a batch is thrown into it, its keepers will ask them, “Has no warner come to you?”

as though it will burst with rage. Every time a multitude is cast into it, its keepers will ask them: “Did no warner come to you?”

It almost bursts up with fury. Every time a group is cast therein, its keepers will ask: "Did no warner come to you"

As it would burst with rage. Whenever a (fresh) host is flung therein the wardens thereof ask them: Came there unto you no warner?

almost exploding with rage. Whenever a group is thrown in it, its keepers will ask them, ‘Did not any warner come to you?’

nearly bursting apart out of rage. Every time a host is cast therein, its keepers will ask them: 'Did no one come to warn you'

It almost bursts with rage. Every time a company is thrown into it, its keepers ask them, "Did there not come to you a warner?"

It almost explodes in rage. Whenever a group is thrown into it, its keepers will ask them, "Did no one come to warn you?"

Almost bursting for fury. Whenever a group is cast into it, its keeper shall ask them: Did there not come to you a warner?

Tak<u>a</u>du tamayyazu mina alghay<i><u>th</u></i>i kullam<u>a</u> olqiya feeh<u>a</u> fawjun saalahum khazanatuh<u>a</u> alam yatikum na<u>th</u>eer<b>un</b>

as though bursting with rage. Each time a group is cast into it, its keepers will ask them, "Did no warner come to you?"

Almost bursting with fury: Every time a Group is cast therein, its Keepers will ask, "Did no Warner come to you?"

And they will answer: "Surely; a warner came to us, but we denied him, and said: 'God did not send down any thing; you are greatly deluded, in fact.'"

They will say, “Yes, why not – indeed a Herald of Warning did come to us – in response we denied and said ‘Allah has not sent down anything – you are not except in a great error’.”

They say, 'Yes indeed, a warner came to us; but we cried lies, saying, "God has not sent down anything; you are only in great error.

They will reply: "Yea, a warner did indeed come unto us, but we gave him the lie and said, 'Never has God sent down anything [by way of revelation]! You [self-styled warners] are but lost in a great delusion!"'

They will say: yea! surely there came a warner Unto us, but we belied, and said: God hath not sent down aught, are naught but in a great error.

They will say: "Yes indeed; a warner did come to us, but we belied him and said: 'Allah never sent down anything (of revelation), you are only in great error.'"

They will say, “Yes, a warner did come to us, but we disbelieved, and said, ‘God did not send down anything; you are very much mistaken.’”

They will say: “Yes, a warner came to us, but we gave the lie to him and said: 'Allah has revealed nothing. You are surely in huge error.'

They will say: "Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error."'

They say: Yea, verily, a warner came unto us; but we denied and said: Allah hath naught revealed; ye are in naught but a great error.

They will say, ‘Yes, a warner did come to us, but we impugned [him] and said, ‘Allah did not send down anything; you are only in great error.’

'Yes, indeed' they will reply, 'but we belied the Warner (Messenger) saying: 'Allah has not sent down anything, you are but in great error'

They will say," Yes, a warner had come to us, but we denied and said, 'Allah has not sent down anything. You are not but in great error.'"

They will say, "Yes, someone did come to warn us, but we rejected him saying, 'God has revealed nothing. You are in great error".

They shall say: Yea! indeed there came to us a warner, but we rejected (him) and said: Allah has not revealed anything, you are only in a great error.

Q<u>a</u>loo bal<u>a</u> qad j<u>a</u>an<u>a</u> na<u>th</u>eerun faka<u>thth</u>abn<u>a</u> waquln<u>a</u> m<u>a</u> nazzala All<u>a</u>hu min shayin in antum ill<u>a</u> fee <u>d</u>al<u>a</u>lin kabeer<b>in</b>

They will say, "Of course, a warner did come to us, but we belied him and we said, 'God has revealed nothing; you are in gross error.'"

They will say: "Yes indeed; a Warner did come to us, but we rejected him and said, 'Allah never sent down any (Message): ye are nothing but an egregious delusion!'"

They will say: "If we had listened and been wise, we would not have been among the inmates of Hell."

And they will say, “Had we listened or understood, we would not have been among the people of hell.”

They also say, 'If we had only heard, or had understood, we would not have been of the inhabitants of the Blaze.'

And they will add: "Had we but listened [to those warnings], or [at least] used our own reason, we would not [now] be among those who are destined for the blazing flame!"

And they will say: had we been wont to hearken or to reflect, we had not been among the fellows of the Blaze.

And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!"

And they will say, “Had we listened or reasoned, we would not have been among the inmates of the Blaze.”

They will say: 'If we had only listened and understood, we would not be among the inmates of the Blazing Fire.'”

And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!"

And they say: Had we been wont to listen or have sense, we had not been among the dwellers in the flames.

And they will say, ‘Had we listened or applied reason, we would not have been among inmates of the Blaze.’

And they will then say: 'If only we had listened and understood we should not now be among the inhabitants of the Blaze'

And they will say, "If only we had been listening or reasoning, we would not be among the companions of the Blaze."

They will also say, "Had We listened or used our minds, we would not have become the dwellers of hell".

And they shall say: Had we but listened or pondered, we should not have been among the inmates of the burning fire.

Waq<u>a</u>loo law kunn<u>a</u> nasmaAAu aw naAAqilu m<u>a</u> kunn<u>a</u> fee a<u>s</u><u>ha</u>bi a<b>l</b>ssaAAeer<b>i</b>

They will say, "If we had only listened or understood, we should not now be among the inmates of Hell,"

They will further say: "Had we but listened or used our intelligence, we should not (now) be among the Companions of the Blazing Fire!"

So will they confess their guilt. Deprived (of all joys) will be the inmates of Hell.

So now they admit their sins! Therefore accursed be the people of hell!

So they confess their sins. Curse the inhabitants of the Blaze!

Thus will they come to realize their sins: but [by that time,] remote will have become all good from those who are destined for the blazing flame.

So they shall confess their sin. Far away they-be, the fellows of the Blaze!

Then they will confess their sin. So, away with the dwellers of the blazing Fire.

So they will acknowledge their sins. So away with the inmates of the Blaze.

Thus will they confess their sins. Damned are these inmates of the Blazing Fire.

Then they will confess their sin. So, away with the dwellers of the blazing Fire!

So they acknowledge their sins; but far removed (from mercy) are the dwellers in the flames.

Thus they will admit their sin. So away with the inmates of the Blaze!

So it is that they confess their sins. Curse the inhabitants of the Blaze!

And they will admit their sin, so [it is] alienation for the companions of the Blaze.

They will confess to their sins, but the dwellers of hell will be far away from God's (mercy).

So they shall acknowledge their sins, but far will be (forgiveness) from the inmates of the burning fire.

Fa<b>i</b>AAtarafoo bi<u>th</u>anbihim fasu<u>h</u>qan lia<u>s</u><u>ha</u>bi a<b>l</b>ssaAAeer<b>i</b>

and thus they will confess their sin; far from God's mercy are the inmates of Hell.

They will then confess their sins: but far will be (Forgiveness) from the Companions of the Blazing Fire!

For those who fear their Lord in secret is forgiveness and a great reward.

Indeed for those who fear their Lord without seeing is forgiveness, and a great reward.

Surely those who fear their Lord in the Unseen -- there awaits them forgiveness and a great wage.

[As against this,] behold, for those who stand in awe of God although He is beyond the reach of their perception, there is forgiveness in store and a great reward.

Verily those who dread their Lord unseen, theirs shall be forgiveness and a great hire.

Verily! Those who fear their Lord unseen (i.e. they do not see Him, nor His Punishment in the Hereafter, etc.), theirs will be forgiveness and a great reward (i.e. Paradise).

As for those who fear their Lord in secret—for them is forgiveness and a great reward.

Surely forgiveness and a mighty reward await those who fear Allah without seeing Him.

Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward.

Lo! those who fear their Lord in secret, theirs will be forgiveness and a great reward.

Indeed for those who fear their Lord in secret there will be forgiveness and a great reward.

But those who fear their Lord in the Unseen, for them there is forgiveness and a great wage.

Indeed, those who fear their Lord unseen will have forgiveness and great reward.

Those who fear their Lord in secret will receive forgiveness and a great reward.

(As for) those who fear their Lord in secret, they shall surely have forgiveness and a great reward.

Inna alla<u>th</u>eena yakhshawna rabbahum bi<b>a</b>lghaybi lahum maghfiratun waajrun kabeer<b>un</b>

As for those who fear their Lord in the unseen will have forgiveness and a rich reward.

As for those who fear their Lord unseen, for them is Forgiveness and a great Reward.

Whether you say a thing secretly or openly, He knows the innermost secrets of your hearts.

And whether you speak softly or proclaim it aloud; He indeed knows what lies within the hearts!

Be secret in your speech, or proclaim it, He knows the thoughts within the breasts.

AND [know, O men, that] whether you keep your beliefs secret or state them openly, He has full knowledge indeed of all that is in [your] hearts.

And whather ye keep your discourse secret or publish it, verily He is the Knower of that which is in the breasts.

And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts (of men).

Whether you keep your words secret, or declare them—He is Aware of the inner thoughts.

Whether you speak in secrecy or aloud, (it is all the same to Allah). He even knows the secrets that lie hidden in the breasts of people.

And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.

And keep your opinion secret or proclaim it, lo! He is Knower of all that is in the breasts (of men).

Speak secretly, or do so openly, indeed He knows well what is in the breasts.

(Whether you) speak in secret or aloud, He knows the innermost of the chests.

And conceal your speech or publicize it; indeed, He is Knowing of that within the breasts.

Whether you conceal what you say or reveal it, God knows best all that the hearts contain.

And conceal your word or manifest it; surely He is Cognizant of what is in the hearts.

Waasirroo qawlakum awi ijharoo bihi innahu AAaleemun bi<u>tha</u>ti a<b>l</b><u>ss</u>udoor<b>i</b>

Whether you speak in secret or aloud, He knows what is in every heart.

And whether ye hide your word or publish it, He certainly has (full) knowledge, of the secrets of (all) hearts.

Can He who has created not know (His creation)? He is all-penetrating, all-aware.

What! Will He Who has created not know? Whereas He knows every detail, the All Aware!

Shall He not know, who created? And He is the All-subtle, the All-aware.

How could it be that He who has created [all] should not know [all]? Yea, He alone is unfathomable [in His wisdom], aware!

Shall not He Who hath created know? And He is the Subtile, the Aware.

Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything).

Would He not know, He Who created? He is the Refined, the Expert.

Would He not know, He Who has created, when He is All-Subtle, All-Aware?

Should not He Who has created know And He is the Most Kind and Courteous, All-Aware.

Should He not know what He created? And He is the Subtile, the Aware.

Would He who has created not know? And He is the All-attentive, the All-aware.

Shall He who has created (all things) not know? He is the Subtle, the Aware.

Does He who created not know, while He is the Subtle, the Acquainted?

Does the One Who is Subtle, All-aware, and Who created all things not know all about them?

Does He not know, Who created? And He is the Knower of the subtleties, the Aware.

Al<u>a</u> yaAAlamu man khalaqa wahuwa alla<u>t</u>eefu alkhabeer<b>u</b>

How could He who created not know His own creation, when He alone is the Most Subtle in His wisdom and the All Aware?

Should He not know,- He that created? and He is the One that understands the finest mysteries (and) is well-acquainted (with them).

It is He who made the earth subservient to you that you may travel all around it, and eat of things He has provided; and to Him will be your resurrection.

It is He Who subjected the earth for you, therefore tread its paths and eat from Allah’s sustenance; and towards Him is the resurrection.

It is He who made the earth submissive to you; therefore walk in its tracts, and eat of His provision; to Him is the Uprising.

He it is who has made the earth easy to live upon: go about, then, in all its regions, and partake the sustenance which He provides: but [always bear in mind that] unto Him you shall be resurrected.

He it is Who hath made the earth Unto you subservient, so go forth in the regions thereof, and eat of His provision. And Unto Him is the Resurrection.

He it is, Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it, etc.), so walk in the path thereof and eat of His provision, and to Him will be the Resurrection.

It is He who made the earth manageable for you, so travel its regions, and eat of His provisions. To Him is the Resurgence.

He it is Who made the earth subservient to you. So traverse in its tracks and partake of the sustenance He has provided. To Him will you be resurrected.

He it is Who has made the earth subservient to you; so walk in the paths thereof and eat of His provision. And to Him will be the resurrection.

He it is Who hath made the earth subservient unto you, so Walk in the paths thereof and eat of His providence. And unto Him will be the resurrection (of the dead).

It is He who made the earth tractable for you; so walk on its flanks and eat of His provision, and towards Him is the resurrection.

It is He who has made the earth submissive to you. Walk about in its land and eat of His provision. To Him is the Resurrection.

It is He who made the earth tame for you - so walk among its slopes and eat of His provision - and to Him is the resurrection.

It is He who has made the earth subservient to you. You walk through its vast valleys and eat of its sustenance. Before Him you will all be resurrected.

He it is Who made the earth smooth for you, therefore go about in the spacious sides thereof, and eat of His sustenance, and to Him is the return after death.

Huwa alla<u>th</u>ee jaAAala lakumu alar<u>d</u>a <u>th</u>aloolan fa<b>i</b>mshoo fee man<u>a</u>kibih<u>a</u> wakuloo min rizqihi wailayhi a<b>l</b>nnushoor<b>u</b>

It is He who has made the earth subservient to you, so traverse its regions and eat its provisions. To Him you shall all be resurrected.

It is He Who has made the earth manageable for you, so traverse ye through its tracts and enjoy of the Sustenance which He furnishes: but unto Him is the Resurrection.

Are you so unafraid that He who is in Heaven will not open up the earth to swallow you, when it will begin to tremble?

Have you become unafraid of the One Who controls the heavens, that He will not cause you to sink into the earth when it trembles?

Do you feel secure that He who is in heaven will not cause the earth to swallow you, the while it rocks?

Can you ever feel secure that He who is in heaven will not cause the earth to swallow you up when, lo and behold, it begins to quake?

Are ye secure that He who is in the heaven will not sink the earth with you and then it should quake?

Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth to sink with you, then behold it shakes (as in an earthquake)?

Are you confident that the One in heaven will not cause the earth to collapse beneath you as it spins?

Do you feel secure that He Who is in the heaven will not cause the earth to cave in with you, and then suddenly it will begin to rock violently?

Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake

Have ye taken security from Him Who is in the heaven that He will not cause the earth to swallow you when lo! it is convulsed?

Are you secure that He who is in the sky will not make the earth swallow you while it quakes?

Do you feel secure that He who is in the heaven will not cause the earth to swallow you up while it shakes?

Do you feel secure that He who [holds authority] in the heaven would not cause the earth to swallow you and suddenly it would sway?

Do you feel secure that the One in the heavens will not cause you to sink into the earth when it is violently shaking?

Are you secure of those in the heaven that He should not make the earth to swallow you up? Then lo! it shall be in a state of commotion.

Aamintum man fee a<b>l</b>ssam<u>a</u>i an yakhsifa bikumu alar<u>d</u>a fai<u>tha</u> hiya tamoor<b>u</b>

Do you feel secure that He who is in heaven will not cause the earth to sink beneath you and then begin to quake?

Do ye feel secure that He Who is in heaven will not cause you to be swallowed up by the earth when it shakes (as in an earthquake)?

Or have you become so unafraid that He who is in Heaven will not send a violent wind to shower stones at you? Then you will know the import of My commination!

Or have you become unafraid of the One Who controls the heavens, that He will not send a torrent of stones upon you? So now you will realise, how My warning turned out!

Do you feel secure that He who is in heaven will not loose against you a squall of pebbles, then you shall know how My warning is?

Or can you ever feel secure that He who is in heaven will not let loose against you a deadly stormwind, whereupon you would come to know how [true] My warning was?

Or are ye secure that He Who is in the heaven will not send against you a whirlwind? Anon ye shall know what wise hath been My warning.

Or do you feel secure that He, Who is over the heaven (Allah), will not send against you a violent whirlwind? Then you shall know how (terrible) has been My Warning?

Or are you confident that the One in Heaven will not unleash against you a violent storm? Then you will know what My warning is like.

Do you feel secure that He Who is in the heaven will not let loose upon you a storm of stones? Then shall you know what My warning is like!

Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib Then you shall know how has been My warning.

Or have ye taken security from Him Who is in the heaven that He will not let loose on you a hurricane? But ye shall know the manner of My warning.

Are you secure that He who is in the sky will not unleash upon you a rain of stones? Soon you will know how My warning has been!

Do you feel secure that He who is in the heaven will not loose against you a squall of pebbles then you shall know how was My warning.

Or do you feel secure that He who [holds authority] in the heaven would not send against you a storm of stones? Then you would know how [severe] was My warning.

Do you feel secure that the One in the heavens will not strike you with a sandstorm? You will soon know, with the coming of the torment, how serious Our warning was.

Or are you secure of those in the heaven that He should not send down upon you a punishment? Then shall you know how was My warning.

Am amintum man fee a<b>l</b>ssam<u>a</u>i an yursila AAalaykum <u>has</u>iban fasataAAlamoona kayfa na<u>th</u>eer<b>i</b>

Do you feel secure that the One in heaven will not send against you a whirlwind to pelt you with stones, so that you will know how [true] My warning was?

Or do ye feel secure that He Who is in Heaven will not send against you a violent tornado (with showers of stones), so that ye shall know how (terrible) was My warning?

Those before them had also denied. And how was My punishment then!

And indeed those before them had denied – therefore how did My rejection turn out!

Those that were before them also cried lies; then how was My horror!

And, indeed, [many of] those who lived aforetime did give the lie [to My warnings]: and how awesome was My rejection [of them]!

And assuredly those before them belied; then what wise hath been My wrath!

And indeed those before them belied (the Messengers of Allah), then how terrible was My denial (punishment)?

Those before them also denied the truth; and how was My disapproval?

Those who came before them also gave the lie (to the Messengers): then how awesome was My chastisement!

And indeed those before them rejected, then how terrible was My reproach

And verily those before them denied, then (see) the manner of My wrath (with them)!

Certainly those who were before them had impugned [My apostles]; but then how was My rebuttal!

Those who have gone before you also belied (their Messengers) then how was My disapproval!

And already had those before them denied, and how [terrible] was My reproach.

Those who lived before them had also rejected Our warning, and how terrible was Our retribution!

And certainly those before them rejected (the truth), then how was My disapproval.

Walaqad ka<u>thth</u>aba alla<u>th</u>eena min qablihim fakayfa k<u>a</u>na nakeer<b>i</b>

Those who went before them belied [the truth]: then how great was My rejection of them.

But indeed men before them rejected (My warning): then how (terrible) was My rejection (of them)?

Do they not see the birds above them flying wings spread out or folded? Nothing holds them aloft but God. All things are within His purview.

And did they not see the birds above them, spreading and closing their wings? None except the Most Gracious holds them up; indeed He sees all things.

Have they not regarded the birds above them spreading their wings, and closing them? Naught holds them but the All-merciful. Surely He sees everything.

Have they, then, never beheld the birds above them, spreading their wings and drawing them in? None but the Most Gracious upholds them: for, verily, He keeps all things in His sight.

Behold they not the birds above them, outstretching their wings and they also withdraw them? Naught holdeth them except the Compassionate. Verily He is of everything Beholder.

Do they not see the birds above them, spreading out their wings and folding them in? None upholds them except the Most Beneficent (Allah). Verily, He is the All-Seer of everything.

Have they not seen the birds above them, spreading their wings, and folding them? None holds them except the Compassionate. He is Perceiver of everything.

Have they not seen birds above them spreading and closing their wings, with none holding them except the Merciful One? He oversees everything.

Do they not see the birds above them, spreading out their wings and folding them in None upholds them except the Most Gracious. Verily, He is the All-Seer of everything.

Have they not seen the birds above them spreading out their wings and closing them? Naught upholdeth them save the Beneficent. Lo! He is Seer of all things.

Have they not regarded the birds above them spreading and closing their wings? No one sustains them except the All-beneficent. Indeed, He watches all things.

Do they not observe the birds above them, spreading their wings and folding them? None, except the Merciful holds them. Surely, He sees all things.

Do they not see the birds above them with wings outspread and [sometimes] folded in? None holds them [aloft] except the Most Merciful. Indeed He is, of all things, Seeing.

Did they not see the birds above them, stretching out, and flapping their wings. No one keeps them up in the sky except the Beneficent God. He certainly watches over all things.

Have they not seen the birds above them expanding (their wings) and contracting (them)? What is it that withholds them save the Beneficent Allah? Surely He sees everything.

Awalam yaraw il<u>a</u> a<b>l</b><u>tt</u>ayri fawqahum <u>sa</u>ff<u>a</u>tin wayaqbi<u>d</u>na m<u>a</u> yumsikuhunna ill<u>a</u> a<b>l</b>rra<u>h</u>m<u>a</u>nu innahu bikulli shayin ba<u>s</u>eer<b>un</b>

Do they not see the birds above them spreading and closing their wings? None save the Merciful sustains them. Surely, He observes all things.

Do they not observe the birds above them, spreading their wings and folding them in? None can uphold them except (Allah) Most Gracious: Truly (Allah) Most Gracious: Truly it is He that watches over all things.

What other army do you have to help you apart from Ar-Rahman? The unbelievers are surely lost in delusion.

Or which army do you have that will help you against the Most Gracious? The disbelievers are in nothing except an illusion.

Or who is this that shall be a host for you to help you, apart from the All-merciful? The unbelievers are only in delusion.

[And] is there any, besides the Most Gracious, that could be a shield for you, and could succour you [against danger]? They who deny this truth are but lost in self- delusion!

Who. is he that can be an army Unto you and succour you, beside the Compassionate! The infidelsjb are but in delusion.

Who is he besides the Most Beneficent that can be an army to you to help you? The disbelievers are in nothing but delusion.

Or who is this who is a force for you to protect you against the Compassionate? The disbelievers are in nothing but delusion.

Which is your army that will come to your aid against the Merciful Lord? But the unbelievers are in utter delusion.

Who is it besides the Most Gracious that can be an army to you to help you The disbelievers are in nothing but delusion.

Or who is he that will be an army unto you to help you instead of the Beneficent? The disbelievers are in naught but illusion.

Who is it that is your host who may help you, besides the All-beneficent? The faithless only dwell in delusion.

Or, who is it that shall be your host to help you, other than the Merciful? Indeed, the unbelievers are only deluded.

Or who is it that could be an army for you to aid you other than the Most Merciful? The disbelievers are not but in delusion.

Do you have any armies who will help you against the Beneficent God? The disbelievers are certainly deceived (by satan).

Or who is it that will be a host for you to assist you besides the Beneficent Allah? The unbelievers are only in deception.

Amman h<u>atha</u> alla<u>th</u>ee huwa jundun lakum yan<u>s</u>urukum min dooni a<b>l</b>rra<u>h</u>m<u>a</u>ni ini alk<u>a</u>firoona ill<u>a</u> fee ghuroor<b>in</b>

Who is there to defend you like an army, besides the Lord of Mercy? Those who deny the truth are in deception.

Nay, who is there that can help you, (even as) an army, besides (Allah) Most Merciful? In nothing but delusion are the Unbelievers.

Who is there to give you food in case He withholds His bounty? Yet they persist in rebellion and aversion.

Or who is such that will give you sustenance if Allah stops His sustenance? In fact they persist in rebellion and hatred.

Or who is this that shall provide for you if He withholds His provision? No, but they persist in disdain and aversion.

Or is there any that could provide you with sustenance if He should withhold His provision [from you]? Nay, but they [who are bent on denying the truth] stubbornly persist in their disdain [of God's messages] and in their headlong flight [from Him]!

Who is he that can provide for you, should He withhold His provision? Aye! they persists in perverseness and aversion.

Who is he that can provide for you if He should withhold His provision? Nay, but they continue to be in pride, and (they) flee (from the truth).

Or who is this that will provide for you, if He withholds His provision? Yet they persist in defiance and aversion.

Who shall provide for you if He withholds His sustenance? Nay; but they persist in rebellion and aversion.

Who is it that can provide for you if He should withhold His provision Nay, but they continue to be in pride, and flee.

Or who is he that will provide for you if He should withhold His providence? Nay, but they are set in pride and frowardness.

Who is it that may provide for you if He withholds His provision? Indeed, they persist in defiance and aversion.

Or, who is it that shall provide for you if He withholds His provision? Yet they persist in arrogance and aversion.

Or who is it that could provide for you if He withheld His provision? But they have persisted in insolence and aversion.

Is there anyone who will provide you with sustenance if God were to deny you sustenance? In fact, they obstinately persist in their transgression and hatred.

Or who is it that will give you sustenance if He should withhold His sustenance? Nay! they persist in disdain and aversion.

Amman h<u>atha</u> alla<u>th</u>ee yarzuqukum in amsaka rizqahu bal lajjoo fee AAutuwwin wanufoor<b>in</b>

Who can provide for you, if He withholds His provision? Yet they obstinately persist in rebellion and avoidance of the truth.

Or who is there that can provide you with Sustenance if He were to withhold His provision? Nay, they obstinately persist in insolent impiety and flight (from the Truth).

Will he find the way who grovels flat on his face, or he who walks straight on the right path?

So is one who walks inverted upon his face more rightly guided, or one who walks upright on the Straight Path?

What, is he who walks prone upon his face better guided than he who walks upright on a straight path?

But then, is he that goes along with his face close to the ground better guided than he that walks upright on a straight way?

Is he, then, who goeth about grovelling upon his face better directed, or he who walketh evenly on a straight path?

Is he who walks without seeing on his face, more rightly guided, or he who (sees and) walks on a Straight Way (i.e. Islamic Monotheism).

Is he who walks bent on his own design better guided, or he who walks upright on a straight path?

Who is better guided: he who walks grovelling on his face, or he who walks upright on a Straight Path?

Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path

Is he who goeth groping on his face more rightly guided, or he who walketh upright on a straight road?

Is he who walks prone on his face better guided, or he who walks upright on a straight path?

What, is he who walks, falling upon his face, more guided than he who walks upright on a Straight Path!

Then is one who walks fallen on his face better guided or one who walks erect on a straight path?

Can one who walks with his head hanging down be better guided that one who walks with his head upright?

What! is he who goes prone upon his face better guided or he who walks upright upon a straight path?

Afaman yamshee mukibban AAal<u>a</u> wajhihi ahd<u>a</u> amman yamshee sawiyyan AAal<u>a</u> <u>s</u>ir<u>at</u>in mustaqeem<b>in</b>

Is he who walks grovelling upon his face better guided, or he who walks upright upon a straight path?

Is then one who walks headlong, with his face grovelling, better guided,- or one who walks evenly on a Straight Way?

Say: "It is He who raised you and gave you ears and eyes and hearts. How little are the thanks you offer!"

Proclaim (O dear Prophet Mohammed – peace and blessings be upon him), “It is He Who created you, and made ears and eyes and hearts for you; very little thanks do you offer!”

Say: 'It is He who produced you, and appointed for you hearing and sight and hearts; little thanks you show!'

SAY: "[God is] He who has brought you [all] into being, and has endowed you with hearing, and sight, and hearts: [yet] how seldom are you grateful!"

Say thou: He it is who hath brought you forth and hath endowed you with hearing and sights and hearts. Little thanks it is ye give!

Say it is He Who has created you, and endowed you with hearing (ears), seeing (eyes), and hearts. Little thanks you give.

Say, “It is He who produced you; and made for you the hearing, and the vision, and the organs. But rarely do you give thanks.”

Say: “He it is Who has brought you into being, and has given you hearing and sight, and has given you hearts to think and understand. How seldom do you give thanks!”

Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give."

Say (unto them, O Muhammad): He it is who gave you being, and hath assigned unto you ears and eyes and hearts. Small thanks give ye!

Say, ‘It is He who created you, and made for you hearing, eyesight, and hearts. Little do you thank.’

Say: 'It is He who has created you and given to you hearing, sight and hearts but little is it that you thank'

Say, "It is He who has produced you and made for you hearing and vision and hearts; little are you grateful."

(Muhammad), say, "It is God who has brought you into being and made ears, eyes, and hearts for you, but you give very little thanks".

Say: He it is Who brought you into being and made for you the ears and the eyes and the hearts: little is it that you give thanks.

Qul huwa alla<u>th</u>ee anshaakum wajaAAala lakumu a<b>l</b>ssamAAa wa<b>a</b>lab<u>sa</u>ra wa<b>a</b>lafidata qaleelan m<u>a</u> tashkuroon<b>a</b>

Say, "It is He who brought you into being, and made ears and eyes and hearts for you, yet you are seldom grateful."

Say: "It is He Who has created you (and made you grow), and made for you the faculties of hearing, seeing, feeling and understanding: little thanks it is ye give.

Say: "It is He who dispersed you all over the earth, and to Him you will be gathered."

Say, “It is He Who has spread you out in the earth, and towards Him you will be raised.”

Say: 'It is He who scattered you in the earth, and unto Him you shall be mustered.'

Say: "It is He who has multiplied you on earth; and it is unto Him that you shall be gathered [on resurrection]."

Say thou: He it is Who hath spread you over the earth, and Unto Him ye shall be gathered.

Say: "It is He Who has created you from the earth, and to Him shall you be gathered (in the Hereafter)."

Say, “It is He who scattered you on earth, and to Him you will be rounded up.”

Say: “Allah it is Who multiplied you in the earth and to Him you will be mustered.”

Say: "It is He Who has created you on the earth, and to Him shall you be gathered."

Say: He it is Who multiplieth you in the earth, and unto Whom ye will be gathered.

Say, ‘It is He who created you on the earth, and toward Him you will be mustered.’

Say: 'It was He who created you, dispersing you in the earth, and to Him you shall be gathered'

Say, "It is He who has multiplied you throughout the earth, and to Him you will be gathered."

Say, "It is God who has settled you on the earth and to Him you will be resurrected".

Say: He it is Who multiplied you in the earth and to Him you shall be gathered.

Qul huwa alla<u>th</u>ee <u>th</u>araakum fee alar<u>d</u>i wailayhi tu<u>h</u>sharoon<b>a</b>

Say, "It is He who has scattered you on the earth; and it is to Him that you shall all be gathered [on the Day of Resurrection].

Say: "It is He Who has multiplied you through the earth, and to Him shall ye be gathered together."

But they say: "When will this promise come to pass, if what you say is true?"

And they say, “When will this promise come, if you are truthful?”

They say, 'When shall this promise come to pass, if you speak truly?'

But they [only] ask, "When is this promise to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!"

And they say: when will this promise be fulfilled, if ye say sooth?

They say: "When will this promise (i.e. the Day of Resurrection) come to pass? if you are telling the truth."

And they say, “When will this promise be fulfilled, if you are truthful?”

They say: “If you are truthful, tell us when will this promise (of the Hereafter) be fulfilled?”

They say: "When will this promise come to pass, if you are telling the truth"

And they say: When (will) this promise (be fulfilled), if ye are truthful?

They say, ‘When will this promise be fulfilled, if you are truthful?’

They ask: 'When will this promise come, if you speak truthfully'

And they say, "When is this promise, if you should be truthful?"

They say, "When will this torment take place if what you say is true?"

And they say: When shall this threat be (executed) if you are truthful?

Wayaqooloona mat<u>a</u> h<u>atha</u> alwaAAdu in kuntum <u>sa</u>diqeen<b>a</b>

They ask, "When will this promise be fulfilled, if you are truthful?"

They ask: When will this promise be (fulfilled)? - If ye are telling the truth.

Say: "God alone has knowledge. My duty is only to warn you clearly."

Proclaim, “Surely Allah has its knowledge; and I am only a Herald of plain warning.”

Say: 'The knowledge is with God; I am only a clear warner.'

Say thou, [O Prophet:] "Knowledge thereof rests with God alone; and I am only a plain warner."

Say thou: the knowledge is only with Allah, and but a warner manifest.

Say (O Muhammad SAW): "The knowledge (of its exact time) is with Allah only, and I am only a plain warner."

Say, “Knowledge is with God, and I am only a clear warner.”

Say: “Allah alone knows about that; and I am no more than a plain warner.”

Say: "The knowledge is with Allah only, and I am only a plain warner."

Say: The knowledge is with Allah only, and I am but a plain warner;

Say, ‘Its knowledge is only with Allah; I am only a manifest warner.’

Say: 'The knowledge (of that) is with Allah; I am only a clear warner'

Say, "The knowledge is only with Allah, and I am only a clear warner."

Say, "God knows best. I am only one who gives warning".

Say: The knowledge (thereof is only with Allah and I am only a plain warner.

Qul innam<u>a</u> alAAilmu AAinda All<u>a</u>hi wainnam<u>a</u> an<u>a</u> na<u>th</u>eerun mubeen<b>un</b>

Say, "God alone has knowledge of that; and I am only a plain warner."

Say: "As to the knowledge of the time, it is with Allah alone: I am (sent) only to warn plainly in public."

When they realise it has come upon them, distraught will be the faces of unbelievers. They will be told: "This is what you asked for."

So when they will see it close, the faces of the disbelievers will become ghastly, and it will be declared, “This is what you were demanding.”

Then, when they see it nigh at hand, the faces of the unbelievers will be vexed, and it will be said, 'This is what you were promised.'

Yet in the end, when they shall see that [fulfilment] close at hand, the faces of those who were bent on denying the truth will be stricken with grief; and they will be told, "This it is that you were [so derisively] calling for!"

But when they will behold it proximating sad will be the countenances of those who disbelieve, and it will be said: this is that which ye have been calling for.

But when they will see it (the torment on the Day of Resurrection) approaching, the faces of those who disbelieve will be different (black, sad, and in grieve), and it will be said (to them): "This is (the promise) which you were calling for!"

But when they see it approaching, the faces of those who disbelieved will turn gloomy, and it will be said, “This is what you used to call for.”

When they will see it near at hand, the faces of all those who had denied it will be distraught, and then they will be told: “This is the doom which you used to ask for.”

But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for!"

But when they see it nigh, the faces of those who disbelieve will be awry, and it will be said (unto them): This is that for which ye used to call.

When they see it brought near, the countenances of the faithless will be contorted, and [they will be] told, ‘This is what you were asking for!’

Then, when they see it drawing near, the faces of the unbelievers will be blackened, and it is said: 'This is what you were promised'

But when they see it approaching, the faces of those who disbelieve will be distressed, and it will be said, "This is that for which you used to call."

When they see the torment approaching, the faces of the disbelievers will blacken and they will be told, "This is what you wanted to (experience)".

But when they shall see it nigh, the faces of those who disbelieve shall be sorry, and it shall be said; This is that which you used to call for.

Falamm<u>a</u> raawhu zulfatan seeat wujoohu alla<u>th</u>eena kafaroo waqeela h<u>atha</u> alla<u>th</u>ee kuntum bihi taddaAAoon<b>a</b>

But when they see it drawing near, the faces of those who deny the truth will turn gloomy and they will be told, "This is what you were calling for."

At length, when they see it close at hand, grieved will be the faces of the Unbelievers, and it will be said (to them): "This is (the promise fulfilled), which ye were calling for!"

Say: "Just think: If God destroys me and those with me, or is benevolent to us, who will then protect the unbelievers from a painful doom?"

Say (O dear Prophet Mohammed – peace and blessings be upon him), “What is your opinion –Allah may either destroy me and those with me, or have mercy on us – so who is such that will protect the disbelievers from the painful punishment?”

Say: 'What think you? If God destroys me and those with me, or has mercy on us, then who will protect the unbelievers from a painful chastisement?'

SAY [O Prophet]: "What do you think? Whether God destroys me and those who follow me, or graces us with His mercy - is there anyone that could protect [you] deniers of the truth from grievous suffering [in the life to come]?"

Say thou: bethink ye if Allah destroy me and those with me; or have mercy on us, who will protect the infidels from a torment afflictive?

Say (O Muhammad SAW): "Tell me! If Allah destroys me, and those with me, or He bestows His Mercy on us, - who can save the disbelievers from a painful torment?"

Say, “Have you considered? Should God make me perish, and those with me; or else He bestows His mercy on us; who will protect the disbelievers from an agonizing torment?”

Say to them: “Did you ever consider: whether Allah destroys me and those that are with me, or shows mercy to us, who can protect the unbelievers from a grievous chastisement?”

Say: "Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment"

Say (O Muhammad): Have ye thought: Whether Allah causeth me (Muhammad) and those with me to perish or hath mercy on us, still, who will protect the disbelievers from a painful doom?

Say, ‘Tell me, whether Allah destroys me and those who are with me, or He has mercy on us, who will shelter the faithless from a painful punishment?’

Say: 'What do you think, if Allah destroys me and those with me, or has mercy upon us, who then will protect the unbelievers from the painful punishment'

Say, [O Muhammad], "Have you considered: whether Allah should cause my death and those with me or have mercy upon us, who can protect the disbelievers from a painful punishment?"

(Muhammad), say, "Have you not considered that regardless whether God forgives me and my followers or grants us mercy, but who will protect the disbelievers from a painful torment?

Say: Have you considered if Allah should destroy me and those with me-- rather He will have mercy on us; yet who will protect the unbelievers from a painful punishment?

Qul araaytum in ahlakaniya All<u>a</u>hu waman maAAiya aw ra<u>h</u>iman<u>a</u> faman yujeeru alk<u>a</u>fireena min AAa<u>tha</u>bin aleem<b>in</b>

Say, "Have you thought: if God destroys me and those who are with me, or treats us mercifully, then who will protect those who deny the truth from a painful chastisement?"

Say: "See ye?- If Allah were to destroy me, and those with me, or if He bestows His Mercy on us,- yet who can deliver the Unbelievers from a grievous Penalty?"

Say: "He is the benevolent; in Him do we believe, and in Him do we place our trust. You will now realise who is in manifest error."

Proclaim, “He only is the Most Gracious – we have accepted faith in Him and have relied only upon Him; so you will now realise who is in open error.”

Say: 'He is the All-merciful. We believe in Him, and in Him we put all our trust. Assuredly, you will soon, know who is in manifest error.

Say: "He is the Most Gracious: we have attained to faith in Him, and in Him have we placed our trust; and in time you will come to know which of us was lost in manifest error."

Say thou: He is the Compassionate; in Him we have believed, and in Him we have put our trust. -And anon ye will know who it is that is in error manifest.

Say: "He is the Most Beneficent (Allah), in Him we believe, and in Him we put our trust. So you will come to know who is it that is in manifest error."

Say, “He is the Compassionate. We have faith in Him, and in Him we trust. Soon you will know who is in evident error.”

Say to them: “He is Merciful, and it is in Him that we believe, and it is in Him that we put all our trust. Soon will you know who is in manifest error.”

Say: "He is the Most Gracious, in Him we believe, and upon Him we rely. So, you will come to know who it is that is in manifest error."

Say: He is the Beneficent. In Him we believe and in Him we put our trust. And ye will soon know who it is that is in error manifest.

Say, ‘He is the All-beneficent; we have faith in Him, and in Him do we trust. Soon you will know who is in manifest error.’

Say: 'He is the Merciful. In Him we believe and in Him we put all our trust. Indeed, you shall soon know who is in clear error'

Say, "He is the Most Merciful; we have believed in Him, and upon Him we have relied. And you will [come to] know who it is that is in clear error."

Say, "He is the Beneficent One in whom we have faith and trust. You will soon know who is in manifest error".

Say: He is the Beneficent Allah, we believe in Him and on Him do we rely, so you shall come to know who it is that is in clear error.

Qul huwa a<b>l</b>rra<u>h</u>m<u>a</u>nu <u>a</u>mann<u>a</u> bihi waAAalayhi tawakkaln<u>a</u> fasataAAlamoona man huwa fee <u>d</u>al<u>a</u>lin mubeen<b>in</b>

Say, "He is the Most Gracious: we believe in Him and we put our trust in Him. You will soon come to know who is in evident error."

Say: "He is (Allah) Most Gracious: We have believed in Him, and on Him have we put our trust: So, soon will ye know which (of us) it is that is in manifest error."

Say: "Just think: If your water were to dry up in the morning who will bring you water from a fresh, flowing stream?"

Say, “What is your opinion – if in the morning all your water were to sink into the earth, then who is such who can bring you water flowing before you?”

Say: 'What think you? If in the morning your water should have vanished into the earth, then who would bring you running water?'

Say [unto those who deny the truth]: "What do you think? If of a sudden all your water were to vanish underground, who [but God] could provide you with water from [new] unsullied springs?"

Say thou: bethink ye, were your water to be sunk away, who then could bring you water welling-up?

Say (O Muhammad SAW): "Tell me! If (all) your water were to be sunk away, who then can supply you with flowing (spring) water?"

Say, “Have you considered? If your water drains away, who will bring you pure running water?”

Say to them: “Did you even consider: if all the water that you have (in the wells) were to sink down into the depths of the earth, who will produce for you clear, flowing water?”

Say: "Tell me! If (all) your water were to sink away, who then can supply you with flowing water"

Say: Have ye thought: If (all) your water were to disappear into the earth, who then could bring you gushing water?

Say, ‘Tell me, should your water sink down [into the ground], who will bring you running water?’

Say: 'What do you think. If your water should sink into the earth in the morning, who then would bring you running water'

Say, "Have you considered: if your water was to become sunken [into the earth], then who could bring you flowing water?"

Say, "Have you not thought that if your water was to dry up, who would bring you water from the spring?"

Say: Have you considered if your water should go down, who is it then that will bring you flowing water?

Qul araaytum in a<u>s</u>ba<u>h</u>a m<u>a</u>okum ghawran faman yateekum bim<u>a</u>in maAAeen<b>in</b>

Say, "Have you considered if your water were to sink into the ground, who could then bring you flowing water?"

Say: "See ye?- If your stream be some morning lost (in the underground earth), who then can supply you with clear-flowing water?"

NUN. I CALL to witness the pen and what they inscribe,

Nuun* – by oath of the pen and by oath of what is written by it. (Alphabet of the Arabic language; Allah and to whomever He reveals, know their precise meanings.)

Nun. By the Pen, and what they inscribe,

Nun. CONSIDER the pen, and all that they write [therewith]!

Nun By the pen and by that which they inscribe.

Nun. [These letters (Nun, etc.) are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings]. By the pen and what the (angels) write (in the Records of men).

Noon. By the pen, and by what they inscribe.

Nun. By the pen and what the scribes write.

Nun. By the pen and by what they Yastur.

Nun. By the pen and that which they write (therewith),

Nun. By the Pen and what they write:

Noon. By the Pen and that (the angels) write,

Nun. By the pen and what they inscribe,

Nun. By the pen and by what you write,

Noon. I swear by the pen and what the angels write,

Noon wa<b>a</b>lqalami wam<u>a</u> yas<u>t</u>uroon<b>a</b>

Nun. By the pen, and all that they write!

Nun. By the Pen and the (Record) which (men) write,-

You are not demented by the grace of your Lord.

You are not insane, by the munificence of your Lord.

thou art not, by the blessing of thy Lord, a man possessed.

Thou art not, by thy Sustainer's grace, a madman!

Thou art nor, through the grace of thy Lord, mad.

You (O Muhammad SAW) are not, by the Grace of your Lord, a madman.

By the grace of your Lord, you are not insane.

By your Lord's Grace, you are not afflicted with madness,

You, by the grace of your Lord, are not insane.

Thou art not, for thy Lord's favour unto thee, a madman.

by your Lord’s blessing, you are not, crazy,

you are not, because of the favor of your Lord, mad.

You are not, [O Muhammad], by the favor of your Lord, a madman.

(Muhammad), you are not insane, thanks to the bounty of your Lord.

By the grace of your Lord you are not mad.

M<u>a</u> anta biniAAmati rabbika bimajnoon<b>in</b>

By the grace of your Lord, you are not a mad man.

Thou art not, by the Grace of thy Lord, mad or possessed.

There is surely reward unending for you,

And indeed for you is an unlimited reward.

Surely thou shalt have a wage unfailing;

And, verily, thine shall be a reward neverending –

And verily thine shall be a hire unending."

And verily, for you (O Muhammad SAW) will be an endless reward.

In fact, you will have a reward that will never end.

and surely yours shall be a never-ending reward,

And verily, for you will be reward that is not Mamnun.

And lo! thine verily will be a reward unfailing.

and yours indeed will be an everlasting reward,

Indeed, there is an unfailing wage for you.

And indeed, for you is a reward uninterrupted.

You will certainly receive a never-ending reward.

And most surely you shall have a reward never to be cut off.

Wainna laka laajran ghayra mamnoon<b>in</b>

Most surely, you will have a never ending reward.

Nay, verily for thee is a Reward unfailing:

For you are verily born of sublime nature.

And indeed you possess an exemplary character.

surely thou art upon a mighty morality.

for, behold, thou keepest indeed to a sublime way of life;

And verily thou art of a high and noble disposition.

And verily, you (O Muhammad SAW) are on an exalted standard of character.

And you are of a great moral character.

and you are certainly on the most exalted standard of moral excellence.

And verily, you are on an exalted character.

And lo! thou art of a tremendous nature.

and indeed you possess a great character.

Surely, you (Prophet Muhammad) are of a great morality.

And indeed, you are of a great moral character.

You have attained a high moral standard.

And most surely you conform (yourself) to sublime morality.

Wainnaka laAAal<u>a</u> khuluqin AAa<i><u>th</u></i>eem<b>in</b>

For you are truly of a sublime character.

And thou (standest) on an exalted standard of character.

So you will see, and they will realise,

So very soon, you will see and they too will realise –

So thou shalt see, and they will see,

and [one day] thou shalt see, and they [who now deride thee] shall see,

Anon thou wilt see and they will see:

You will see, and they will see,

You will see, and they will see.

So you will soon see, and they too will see,

You will see, and they will see,

And thou wilt see and they will see

You will see and they will see,

You shall see and they will see

So you will see and they will see

You will see and they will also see

So you shall see, and they (too) shall see,

Fasatub<u>s</u>iru wayub<u>s</u>iroon<b>a</b>

Soon you will see, as will they,

Soon wilt thou see, and they will see,

Who is distracted.

- That who among you was insane.

which of you is the demented.

which of you was bereft of reason.

Which of you is afflicted with madness.

Which of you is afflicted with madness.

Which of you is the afflicted.

which of you is afflicted with madness.

Which of you is afflicted with madness.

Which of you is the demented.

which one of you is crazy.

which of you is the demented.

Which of you is the afflicted [by a devil].

which of you has been afflicted by insanity.

Which of you is afflicted with madness.

Biayyikumu almaftoon<b>u</b>

which of you is a prey to madness.

Which of you is afflicted with madness.

Verily your Lord knows those who have gone astray from His path, and He knows those who are guided on the way.

Indeed your Lord well knows those who have strayed from His path, and He well knows those who are upon guidance.

Surely thy Lord knows very well those who have gone astray from His way, and He knows very well those who are guided.

Verily, thy Sustainer alone is fully aware as to who has strayed from His path, Just as He alone is fully aware of those who have found the right way.

Verily thy Lord! He is the best Knower of him who strayeth from His path, and He is the best Knower of the guided one,

Verily, your Lord knows better, who (among men) has gone astray from His Path, and He knows better those who are guided.

Your Lord knows best who has strayed from His path, and He knows best the well-guided.

Surely your Lord knows well those who have strayed from His Way just as He knows well those who are on the Right Way.

Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.

Lo! thy Lord is Best Aware of him who strayeth from His way, and He is Best Aware of those who walk aright.

Indeed your Lord knows best those who stray from His way, and He knows best those who are guided.

Indeed, your Lord knows very well those who strayed from His Path, and those who are guided.

Indeed, your Lord is most knowing of who has gone astray from His way, and He is most knowing of the [rightly] guided.

Your Lord knows best who has gone astray from His path and who is rightly guided.

Surely your Lord best knows him who errs from His way, and He best knows the followers of the right course.

Inna rabbaka huwa aAAlamu biman <u>d</u>alla AAan sabeelihi wahuwa aAAlamu bi<b>a</b>lmuhtadeen<b>a</b>

Your Lord knows best who has fallen by the wayside, and who has remained on the true path.

Verily it is thy Lord that knoweth best, which (among men) hath strayed from His Path: and He knoweth best those who receive (true) Guidance.

So do not comply with those who deny:

Therefore do not listen to the deniers.

So obey thou not those who cry lies.

Hence, defer not to [the likes and dislikes of] those who give the lie to the truth:

Wherefore obey not thou the beliers.

So (O Muhammad SAW) obey not the deniers [(of Islamic Monotheism those who belie the Verses of Allah), the Oneness of Allah, and the Messenger of Allah (Muhammad SAW), etc.]

So do not obey the deniers.

Do not, then, yield to those who reject the Truth, decrying it as false;

So, do not obey the deniers.

Therefor obey not thou the rejecters

So do not obey the deniers,

Therefore, do not obey those who belie,

Then do not obey the deniers.

Do not yield to those who reject the Truth.

So do not yield to the rejecters.

Fal<u>a</u> tu<u>t</u>iAAi almuka<u>thth</u>ibeen<b>a</b>

Do not give in to the deniers of truth.

So hearken not to those who deny (the Truth).

They only want that you should relent, so that they may come to terms.

They wish that in some way you may yield, so they too might soften their stand.

They wish that thou shouldst compromise, then they would compromise.

they would like thee to be soft [with them], so that they might be soft [with thee].

Fain would they that thou shouldst be pliant, so that they will be pliant.

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you.

They would like you to compromise, so they would compromise.

they would wish you to be pliant so that they too may be pliant.

They wish that you should compromise with them, so they (too) would compromise with you.

Who would have had thee compromise, that they may compromise.

who are eager that you should be flexible, so that they [too] may be flexible [towards you].

they wish you would compromise, then, they would compromise.

They wish that you would soften [in your position], so they would soften [toward you].

They would like you to relent to them so that they could also relent towards you.

They wish that you should be pliant so they (too) would be pliant.

Waddoo law tudhinu fayudhinoon<b>a</b>

They want you to make concessions to them and then they will reciprocate.

Their desire is that thou shouldst be pliant: so would they be pliant.

Do not heed a contemptible swearer,

Nor ever listen to any excessive oath maker, ignoble person.

And obey thou not every mean swearer,

Furthermore, defer not to the contemptible swearer of oaths,

And obey not: thou any swearer ignominous.

And obey not everyone who swears much, and is considered worthless,

And do not obey any vile swearer.

And do not yield to any contemptible swearer,

And do not obey every Hallaf Mahin.

Neither obey thou each feeble oath-monger,

And do not obey any vile swearer,

And do not obey every mean swearer,

And do not obey every worthless habitual swearer

Do not yield to one persistent in swearing,

And yield not to any mean swearer

Wal<u>a</u> tu<u>t</u>iAA kulla <u>h</u>all<u>a</u>fin maheen<b>in</b>

Do not yield to any contemptible swearer of oaths,

Heed not the type of despicable men,- ready with oaths,

Or backbiter, calumniator, slanderer,

The excessively insulting one, spreader of spite.

backbiter, going about with slander,

[or to] the slanderer that goes about with defaming tales,

A defamer, spreader abroad of slander.

A slanderer, going about with calumnies,

Backbiter, spreader of slander.

the fault-finder who goes around slandering,

A Hammaz, going about with Namim,

Detracter, spreader abroad of slanders,

scandal-monger, talebearer,

the backbiter who goes about slandering,

[And] scorner, going about with malicious gossip -

back-biting, gossiping,

Defamer, going about with slander

Hamm<u>a</u>zin mashsh<u>a</u>in binameem<b>in</b>

or to any defamer or one who spreads slander,

A slanderer, going about with calumnies,

Who hinders men from (doing) good, the transgressor, the iniquitous,

One who excessively forbids the good, transgressor, sinner.

hinderer of good, guilty aggressor, coarse-grained,

[or] the withholder of good, [or] the sinful aggressor,

Hinderer of the good, trespasser; sinner.

Hinderer of the good, transgressor, sinful,

Preventer of good, transgressor, sinner.

the hinderer of good, the transgressor, the sinful;

Hinderer of the good, transgressor, sinful,

Hinderer of the good, transgressor, malefactor

hinderer of all good, sinful transgressor,

those who hinder good, the guilty aggressor,

A preventer of good, transgressing and sinful,

obstructing virtues, a sinful transgressor,

Forbidder of good, outstepping the limits, sinful,

Mann<u>a</u>AAin lilkhayri muAAtadin atheem<b>in</b>

or to one who places obstacles in the way of good being done or to the wicked transgressor,

(Habitually) hindering (all) good, transgressing beyond bounds, deep in sin,

Crude, and above all, mean and infamous,

Foul mouthed, and in addition to all this, of improper lineage.

moreover ignoble,

[or] one who is cruel, by greed possessed, and, in addition to all this, utterly useless [to his fellow-men].

Gross, and therewithal ignoble-

Cruel, after all that base-born (of illegitimate birth),

Rude and fake besides.

the coarse-grained, and above all mean and ignoble;

`Utul, and moreover Zanim.

Greedy therewithal, intrusive.

callous and, on top of that, baseborn

the crude of low character

Cruel, moreover, and an illegitimate pretender.

ill-mannered, and moraly corrupt or that because he may possess wealth and children.

Ignoble, besides all that, base-born;

AAutullin baAAda <u>tha</u>lika zaneem<b>in</b>

who is ignoble and besides all that, base-born;

Violent (and cruel),- with all that, base-born,-

Simply because he possesses wealth and children.

Because he* has some wealth and sons. (Walid bin Mugaira, who cursed the Holy Prophet.)

because he has wealth and sons.

Is it because he is possessed of worldly goods and children

Because he is owner of riches and children.

(He was so) because he had wealth and children.

Just because he has money and children.

(who so acts) simply because he has wealth and sons,

(He was so) because he had wealth and children.

It is because he is possessed of wealth and children

—[who behaves in such a manner only] because he has wealth and children.

because he has wealth and sons.

Because he is a possessor of wealth and children,

When Our revelations are recited to him,

Because he possesses wealth and sons.

An k<u>a</u>na <u>tha</u> m<u>a</u>lin wabaneen<b>a</b>

just because he has wealth and sons,

Because he possesses wealth and (numerous) sons.

When you recite Our revelations to him, he says: "These are fables of long ago."

When Our verses are recited to him, he says, “These are stories of earlier people.”

When Our signs are recited to him, he says, 'Fairy-tales of the ancients!'

that, whenever Our messages are conveyed to him, such a one says, "Fables of ancient times"?

When Our revelations are rehearsed Unto him, he saith: fables of the ancients.

When Our Verses (of the Quran) are recited to him, he says: "Tales of the men of old!"

When Our Verses are recited to him, he says, “Myths of the ancients!”

and whenever Our verses are rehearsed to him, he says: “These are fairy- tales of times gone by.”

When Our Ayat are recited to him, he says: "Tales of the men of old!"

That, when Our revelations are recited unto him, he saith: Mere fables of the men of old.

When Our signs are recited to him, he says, ‘Myths of the ancients!’

When Our verses are recited to him, he says: 'They are but fairytales of the ancients'

When Our verses are recited to him, he says, "Legends of the former peoples."

he says, "These are ancient legends".

When Our communications are recited to him, he says: Stories of those of yore.

I<u>tha</u> tutl<u>a</u> AAalayhi <u>a</u>y<u>a</u>tun<u>a</u> q<u>a</u>la as<u>at</u>eeru alawwaleen<b>a</b>

when Our revelations are recited to him, he says, "These are just ancient fables."

When to him are rehearsed Our Signs, "Tales of the ancients", he cries!

We shall brand him on the muzzle.

We will soon singe his pig-nose.

We shall brand him upon the muzzle!

[For this] We shall brand him with indelible disgrace!

Anon We shall brand him on snout.

We shall brand him over the nose!

We will brand him on the muzzle.

Soon shall We brand him on his snout.

We shall brand him on the snout (nose)!

We shall brand him on the nose.

Soon We shall brand him on his snout.

We shall mark him upon his nose!

We will brand him upon the snout.

We shall brand him on his nose.

We will brand him on the nose.

Sanasimuhu AAal<u>a</u> alkhur<u>t</u>oom<b>i</b>

Soon We will brand him on the nose.

Soon shall We brand (the beast) on the snout!

We have tried you as We tried the owners of the garden when they vowed to gather the fruits in the morning

We have indeed tested them the way We had tested the owners of the garden when they swore that they would reap its harvest the next morning.

Now We have tried them, even as We tried the owners of the garden when they swore they would pluck in the morning

[As for such sinners,] behold, We [but] try them as We tried the owners of a certain garden who vowed that they would surely harvest its fruit on the morrow,

Verily We! We have proved them even as We proved the fellows of a garden when they swarethat they would surely reap it in the morning.

Verily, We have tried them as We tried the people of the garden, when they swore to pluck the fruits of the (garden) in the morning,

We tested them, as We tested the owners of the garden, when they vowed to harvest it in the morning.

We have put them [i.e., the Makkans] to test even as We put to test the owners of the orchard when they vowed that they would gather the fruit of their orchard in the morning,

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning,

Lo! We have tried them as We tried the owners of the garden when they vowed that they would pluck its fruit next morning,

Indeed we have tested them just as We tested the People of the Garden when they vowed they would gather its fruit at dawn,

We have tried them as We tried the owners of the garden who had sworn that in the morning they would reap it,

Indeed, We have tried them as We tried the companions of the garden, when they swore to cut its fruit in the [early] morning

We have tested them in the same way as we tested the dwellers of the garden (in Yemen) when they swore to pluck all the fruits of the garden in the morning,

Surely We will try them as We tried the owners of the garden, when they swore that they would certainly cut off the produce in the morning,

Inn<u>a</u> balawn<u>a</u>hum kam<u>a</u> balawn<u>a</u> a<u>s</u><u>ha</u>ba aljannati i<u>th</u> aqsamoo laya<u>s</u>rimunnah<u>a</u> mu<u>s</u>bi<u>h</u>een<b>a</b>

We have tried them as we tried the owners of a certain orchard, who vowed to harvest all its fruits the next morning,

Verily We have tried them as We tried the People of the Garden, when they resolved to gather the fruits of the (garden) in the morning.

But did not add: "If God may please."

And they did not say, “If Allah wills”.

and they added not the saving words.

and made no allowance [for the will of God]:

And they made not the exception.

Without saying: Insha' Allah (If Allah will).

Without any reservation.

without making any allowance (for the will of Allah).

Without saying: "If Allah wills."

And made no exception (for the Will of Allah);

and they did not make any exception.

without adding to their swearing, (Allah willing, InshaAllah).

Without making exception.

without adding ("if God wills").

And were not willing to set aside a portion (for the poor).

Wal<u>a</u> yastathnoon<b>a</b>

without saying, "If it be God's will."

But made no reservation, ("If it be Allah's Will").

Then a calamity from your Lord fell upon it, but they remained fast asleep.

So an envoy from your Lord completed his round upon the garden, whilst they were sleeping.

Then a visitation from thy Lord visited it, while they were sleeping,

whereupon a visitation for thy Sustainer came upon that [garden] while they were asleep,

Wherefore an encircling visitation visited it even as they slept on.

Then there passed by on the (garden) something (fire) from your Lord at night and burnt it while they were asleep.

But a calamity from your Lord went around it while they slept.

Thereupon a calamity from your Lord passed over it while they were asleep,

Then there passed over it a Ta'if from your Lord while they were asleep.

Then a visitation from thy Lord came upon it while they slept

Then, a visitation from your Lord visited it while they were asleep.

Then, a visitation from your Lord came down upon it while they slept,

So there came upon the garden an affliction from your Lord while they were asleep.

A visitor from your Lord circled around the garden during the night while they were asleep

Then there encompassed it a visitation from your Lord while they were sleeping.

Fa<u>ta</u>fa AAalayh<u>a</u> <u>ta</u>ifun min rabbika wahum n<u>a</u>imoon<b>a</b>

A calamity from your Lord befell the orchard as they slept.

Then there came on the (garden) a visitation from thy Lord, (which swept away) all around, while they were asleep.

So by the morning it seemed as though picked clean.

So in the morning it became as if harvested.

and in the morning it was as if it were a garden plucked.

so that by the morrow it became barren and bleak.

Then in the morning it became as though it had been reaped.

So the (garden) became black by the morning, like a pitch dark night (in complete ruins).

And in the morning it was as if picked.

and so by morning the orchard lay as though it had been fully harvested.

So by the morning, it became like As-Sarim.

And in the morning it was as if plucked.

So, by dawn it was like a harvested field.

and in the morning it was if the garden had been reaped.

And it became as though reaped.

and the garden was turned into a barren desert.

So it became as black, barren land.

Faa<u>s</u>ba<u>h</u>at ka<b>al</b><u>ss</u>areem<b>i</b>

And by morning it lay as if it had already been harvested, a barren land.

So the (garden) became, by the morning, like a dark and desolate spot, (whose fruit had been gathered).

At daybreak they called to each other:

They then called out to each other at daybreak.

In the morning they called to one another,

Now when they rose at early morn, they called unto one another,

Then they cried out Unto each other in the morning,

Then they called out one to another as soon as the morning broke,

In the morning, they called to one another.

At daybreak they called out to one another:

Then they called out (one to another as soon) as the morning broke.

And they cried out one unto another in the morning,

At dawn they called out to one another,

(Then) in the morning they called out to one another, saying:

And they called one another at morning,

In the morning they called out to one another,

And they called out to each other in the morning,

Fatan<u>a</u>daw mu<u>s</u>bi<u>h</u>een<b>a</b>

So they called out to each other at the break of dawn,

As the morning broke, they called out, one to another,-

"If you want to gather the fruits, let us go early to the plantation."

That, “Go to your fields at early morn, if you want to harvest.”

'Come forth betimes upon your tillage, if you would pluck!'

"Go early to your tilth if you want to harvest the fruit!"

Saying: go out betimes to your tilth if ye would reap.

Saying: "Go to your tilth in the morning, if you would pluck the fruits."

“Go early to your plantation, if you are going to harvest.”

“Hurry to your orchard if you would gather its fruit.”

Saying: "Go to your tilth in the morning, if you would pluck (the fruits)."

Saying: Run unto your field if ye would pluck (the fruit).

‘Get off early to your field if you have to gather [the fruits].’

'Come out to your tillage if you want to reap'

[Saying], "Go early to your crop if you would cut the fruit."

"Go early to your farms, if you want to pluck the fruits".

Saying: Go early to your tilth if you would cut (the produce).

Ani ighdoo AAal<u>a</u> <u>h</u>arthikum in kuntum <u>sa</u>rimeen<b>a</b>

saying, "Be quick to reach your orchard, if you want to gather all your fruits."

"Go ye to your tilth (betimes) in the morning, if ye would gather the fruits."

So they departed, talking in low voices:

So they went off, while whispering to one another.

So they departed, whispering together,

Thus they launched forth, whispering unto one another,

So they went off speaking to each other in a low voice:

So they departed, conversing in secret low tones (saying),

So off they went, murmuring to one another.

So off they went, whispering to one another:

So they departed, and they were whispering:

So they went off, saying one unto another in low tones:

So off they went, murmuring to one another:

And so they departed, whispering to one another:

So they set out, while lowering their voices,

They all left, whispering to one another,

So they went, while they consulted together secretly,

Fa<b>i</b>n<u>t</u>alaqoo wahum yatakh<u>a</u>fatoon<b>a</b>

So they went off, whispering to one another,

So they departed, conversing in secret low tones, (saying)-

"Let no needy person come to you within it today."

“Make sure that no needy person enters your garden this day.”

'No needy man shall enter it today against your will.'

"Indeed, no needy person shall enter it today [and come] upon you [unawares],"

Let there not enter upon you today any needy man.

No Miskin (poor man) shall enter upon you into it today.

“No poor person is to enter it upon you today.”

“No destitute person shall enter it today.”

"No poor person shall enter upon you into it today."

No needy man shall enter it to-day against you.

‘Today no needy man shall come to you in it.’

'No needy person shall set foot in it today'

[Saying], "There will surely not enter it today upon you [any] poor person."

"Let no beggar come to the garden".

Saying: No poor man shall enter it today upon you.

An l<u>a</u> yadkhulannah<u>a</u> alyawma AAalaykum miskeen<b>un</b>

"Be sure to stop any poor person from entering the orchard today."

"Let not a single indigent person break in upon you into the (garden) this day."

They left early in the morning bent on this purpose.

And they left at early morn, assuming they were in control of their purpose.

And they went forth early, determined upon their purpose.

– and early they went, strongly bent upon their purpose.

And they went out betimes determined in purpose.

And they went in the morning with strong intention, thinking that they have power (to prevent the poor taking anything of the fruits therefrom).

And early they went, resolved in intent.

They went forth early, believing that they had the power (to gather the fruit).

And they went in the morning with Hard Qadirin.

They went betimes, strong in (this) purpose.

And they set out at early morning, [considering themselves] able to deprive [the poor of its fruit].

And they went out early, determined in their resolve.

And they went early in determination, [assuming themselves] able.

They were resolved to repel the beggars.

And in the morning they went, having the power to prevent.

Waghadaw AAal<u>a</u> <u>h</u>ardin q<u>a</u>direen<b>a</b>

They set out early in the morning, thinking they had the power to prevent.

And they opened the morning, strong in an (unjust) resolve.

When they saw (and did not recognise it) they said: "Surely we have lost the way.

Then when they saw it, they said, “We have indeed strayed.”

But when they saw it, they said, 'Surely we are gone astray;

But as soon as they beheld [the garden and could not recognize] it, they exclaimed, "Surely we have lost our way!"

Then when they beheld it, they said: verily we have strayed.

But when they saw the (garden), they said: "Verily, we have gone astray,"

But when they saw it, they said, “We were wrong.

But as soon as they beheld the orchard, (they cried out): “We have certainly lost the way;

But when they saw it, they said: "Verily, we have gone astray."

But when they saw it, they said: Lo! we are in error!

But when they saw it, they said, ‘We have indeed lost our way!’

But when they saw it they said: 'We have surely gone astray.

But when they saw it, they said, "Indeed, we are lost;

When they saw the garden, they said, "Surely we have lost our way.

But when they saw it, they said: Most surely we have gone astray

Falamm<u>a</u> raawh<u>a</u> q<u>a</u>loo inn<u>a</u> la<u>da</u>lloon<b>a</b>

But when they saw it, they said, "We must have lost our way.

But when they saw the (garden), they said: "We have surely lost our way:

No. In fact we have been deprived of it."

“In fact, we are unfortunate.”

nay, rather we have been robbed!'

- [and then,] "Nay, but we have been rendered destitute!"

Aye! it is we who are deprived!

(Then they said): "Nay! Indeed we are deprived of (the fruits)!"

We are now deprived.”

rather, we are utterly ruined.”

"Nay! Indeed we are deprived!"

Nay, but we are desolate!

‘No, it is we who have been deprived!’

No, rather, we have been prevented'

Rather, we have been deprived."

(No, we are not lost.) In fact, we have been deprived of everything".

Nay! we are made to suffer privation.

Bal na<u>h</u>nu ma<u>h</u>roomoon<b>a</b>

Indeed, we are utterly ruined!"

"Indeed we are shut out (of the fruits of our labour)!"

One who was temperate among them, said: "Did I not say: 'Why don't you priase God?'"

The best among them said, “Did I not tell you, ‘Why do you not proclaim His purity?’”

Said the most moderate of them, 'Did I not say to you, "Why do you not give glory?"'

Said the most right-minded among them: "Did I not tell you, 'Will you not extol God's limitless glory?’"

The most moderate of them said: said I not Unto you, wherefore hallow him ye not!

The best among them said: "Did I not tell you: why do you not say: Insha' Allah (If Allah will)."

The most reasonable of them said, “Did I not say to you, ‘if only you would glorify?’”

The best among them said: “Did I not say to you: why do you not give glory to (your Lord)?”

The Awsat among them said; "Did I not tell you, `Why do you not Tusabbihun."'

The best among them said: Said I not unto you: Why glorify ye not (Allah)?

The most upright among them said, ‘Did I not tell you, ‘‘Why do you not glorify [Allah]?’’ ’

(Whereupon) the best among them said: 'Did I not say to you to exalt (Allah)'

The most moderate of them said, "Did I not say to you, 'Why do you not exalt [Allah]?' "

A reasonable one among them said, "Did I not tell you that you should glorify God?"

The best of them said: Did I not say to you, Why do you not glorify (Allah)?

Q<u>a</u>la awsa<u>t</u>uhum alam aqul lakum lawl<u>a</u> tusabbi<u>h</u>oon<b>a</b>

The more upright of the two said, "Did I not bid you to glorify God?"

Said one of them, more just (than the rest): "Did I not say to you, 'Why not glorify (Allah)?'"

"Glory to our Lord," they said; we were really in the wrong."

They said, “Purity is to our Lord – we have indeed been unjust.”

They said, 'Glory be to God, our Lord; truly, we were evildoers.'

They answered: "Limitless in His glory is our Sustainer! Verily, we were doing wrong!"

They said: hallowed be Our Lord! verily we have been wrong- doers.

They said: "Glory to Our Lord! Verily, we have been Zalimun (wrong-doers, etc.)."

They said, “Glory to our Lord—We were indeed in the wrong.”

They cried out: “Glory be to our Lord! Certainly we were sinners.”

They said: "Glory to Our Lord! Verily, we have been wrongdoers."

They said: Glorified be our Lord! Lo! we have been wrong-doers.

They said, ‘Immaculate is our Lord! We have indeed been wrongdoers!’

'Exaltations to Allah, our Lord' they said, 'We were truly harmdoers'

They said, "Exalted is our Lord! Indeed, we were wrongdoers."

They said, "All glory belongs to God. We have certainly been unjust".

They said: Glory be to our Lord, surely we were unjust.

Q<u>a</u>loo sub<u>ha</u>na rabbin<u>a</u> inn<u>a</u> kunn<u>a</u> <i><u>th</u></i><u>a</u>limeen<b>a</b>

They said, "Glory be to God, our Lord. We have surely done wrong."

They said: "Glory to our Lord! Verily we have been doing wrong!"