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Tarteel AI 31

Do not bestow favours in expectation of return,

And do not favour others in order to receive more.

Give not, thinking to gain greater

And do not through giving seek thyself to gain,

And bestow not favour that thou mayest receive more.

And give not a thing in order to have more (or consider not your deeds of Allah's obedience as a favour to Allah).

And show no favor seeking gain.

and bestow not favour in order to seek from others a greater return,

And give not a thing in order to have more.

And show not favour, seeking wordly gain!

Do not grant a favour seeking a greater gain,

Do not give, thinking to gain greater

And do not confer favor to acquire more

and do not think that by doing such deeds, you have done a great favor to God.

And bestow not favors that you may receive again with increase,

Wal<u>a</u> tamnun tastakthir<b>u</b>

do not bestow a favour in the expectation of receiving more in return;

Nor expect, in giving, any increase (for thyself)!

And persevere in the way of your Lord.

And for the sake of your Lord, patiently endure.

and be patient unto thy Lord.

but unto thy Sustainer turn in patience.

And for the good-will of thy Lord be thou patient.

And be patient for the sake of your Lord (i.e. perform your duty to Allah)!

And be constant for your Lord.

and persevere for your Lord's sake.

And be patient for the sake of your Lord!

For the sake of thy Lord, be patient!

and be patient for the sake of your Lord.

be patient unto your Lord.

But for your Lord be patient.

Exercise patience to please your Lord.

And for the sake of your Lord, be patient.

Walirabbika fa<b>i</b><u>s</u>bir

and for the sake of your Lord, be patient.

But, for thy Lord's (Cause), be patient and constant!

For when the trumpet blows

So when the Trumpet will be blown.

For when the Trump is sounded

And [warn all men that] when the trumpet-call [of resurrection] is sounded,

Then when the horn shall be blown,

Then, when the Trumpet is sounded (i.e. its second blowing);

When the Trumpet is blown.

When the Trumpet shall be sounded,

Then, when the Naqur is sounded.

For when the trumpet shall sound,

When the Trumpet will be sounded,

When the Horn is blown,

And when the trumpet is blown,

When the trumpet is sounded,.

For when the trumpet is sounded,

Fai<u>tha</u> nuqira fee a<b>l</b>nn<u>a</u>qoor<b>i</b>

When the Trumpet is sounded,

Finally, when the Trumpet is sounded,

It will be a day of distress,

So that is a tough day.

that day will be a harsh day,

that very Day shall be a day of anguish,

That shall be - that Day-a day hard.

Truly, that Day will be a Hard Day.

That Day will be a difficult day.

that will surely be a hard day,

Truly, that Day will be a Hard Day.

Surely that day will be a day of anguish,

that will be a day of hardship,

that shall be a Harsh Day

That Day will be a difficult day

it will be a hard day

That, at that time, shall be a difficult day,

Fa<u>thal</u>ika yawmai<u>th</u>in yawmun AAaseer<b>un</b>

that Day will be a hard and distressing Day.

That will be- that Day - a Day of Distress,-

Dolorous for the unbelievers.

Not easy upon the disbelievers.

for the unbelievers not easy.

not of ease, for all who [now] deny the truth!

For the infidels, not easy.

Far from easy for the disbelievers.

For the disbelievers—not easy.

not an easy day for the unbelievers.

Far from easy for the disbelievers.

Not of ease, for disbelievers.

not at all easy for the faithless.

and it will not be easy for the unbelievers.

For the disbelievers - not easy.

and for the disbelievers, in particular, it will not be at all easy.

For the unbelievers, anything but easy.

AAal<u>a</u> alk<u>a</u>fireena ghayru yaseer<b>in</b>

It will not be easy for those who deny the truth.

Far from easy for those without Faith.

Leave him to Me whom I created alone,

Leave him to Me, the one whom I created single.

Leave Me with him whom I created alone,

LEAVE Me alone [to deal] with him whom I have created alone,

Let Me alone with him whom I created lonely.

Leave Me Alone (to deal) with whom I created Alone (without any means, i.e. Al-Walid bin Al-Mughirah Al-Makhzumi)!

Leave Me to him whom I created alone.

Leave Me with him whom I alone have created,

Leave Me alone (to deal) with whom I created lonely.

Leave Me (to deal) with him whom I created lonely,

Leave Me [to deal] with him whom I created alone,

Leave Me alone with he whom I created

Leave Me with the one I created alone

Leave to Me the one, whom I have created all by Myself,

Leave Me and him whom I created alone,

<u>Th</u>arnee waman khalaqtu wa<u>h</u>eed<u>a</u><b>n</b>

Leave Me alone [to deal] with him whom I have created alone,

Leave Me alone, (to deal) with the (creature) whom I created (bare and) alone!-

And gave him abundant wealth

And gave him vast wealth.

and appointed for him ample wealth

and to whom I have granted resources vast,

And for whom I appointed wealth extended.

And then granted him resources in abundance.

And gave him vast wealth.

whom I have endowed with abundant riches,

And then granted him resources in abundance.

And then bestowed upon him ample means,

and furnished him with extensive means,

and designated for him ample wealth,

And to whom I granted extensive wealth

and whom I have granted abundant wealth

And give him vast riches,

WajaAAaltu lahu m<u>a</u>lan mamdood<u>a</u><b>n</b>

and to whom I have granted resources in abundance,

To whom I granted resources in abundance,

And sons always present by his side,

And gave him sons present before him.

and sons standing before him,

and children as [love's] witnesses,

And sons present by his side.

And children to be by his side!

And children as witnesses.

and sons ever present with him,

And children attending.

And sons abiding in his presence

[gave him] sons to be at his side,

and sons that stand in witness.

And children present [with him]

and children living in his presence,

And sons dwelling in his presence,

Wabaneena shuhood<u>a</u><b>n</b>

and sons to be by his side,

And sons to be by his side!-

And made things easy for them.

And made several preparations for him.

and made all things smooth for him;

and to whose life I gave so wide a scope:

And for whom I smoothed everything.

And made life smooth and comfortable for him!

And smoothed things for him.

and for whom I have smoothed the way (to power and riches),

And made life smooth and comfortable for him.

And made (life) smooth for him.

and facilitated [all matters] for him.

I made things smooth and easy for him,

And spread [everything] before him, easing [his life].

whose life I have made run smoothly

And I adjusted affairs for him adjustably;

Wamahhadtu lahu tamheed<u>a</u><b>n</b>

and whom I have provided with every resource,

To whom I made (life) smooth and comfortable!

Yet he wants that I should give him more.

Yet he desires that I should give more.

then he is eager that I should do more.

and yet, he greedily desires that I give yet more!

And who yet coveteth that shall increase.

After all that he desires that I should give more;

Then he wants Me to add yet more!

and who still greedily desires that I should bestow upon him more.

After all that he desires that I should give more.

Yet he desireth that I should give more.

Still he is eager that I should give him more.

yet he is eager that I increase him.

Then he desires that I should add more.

and who still desires more.

And yet he desires that I should add more!

Thumma ya<u>t</u>maAAu an azeed<b>a</b>

and yet, he greedily desires that I give him even more!

Yet is he greedy-that I should add (yet more);-

Never. He is refractory of Our signs.

Never! For he is an enemy to Our signs!

Nay! He is forward unto Our signs;

Nay, verily, it is against Our messages that he knowingly, stubbornly sets himself

By no means! Verily he hath been Unto Our signs a foe.

Nay! Verily, he has been stubborn and opposing Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.).

By no means! He was stubborn towards Our revelations.

By no means; he is stubbornly opposed to Our Signs.

Nay! Verily, he has been opposing Our Ayat.

Nay! For lo! he hath been stubborn to Our revelations.

No indeed! He is an obstinate opponent of Our signs.

Not at all! Surely, he has been disobedient to Our verses.

No! Indeed, he has been toward Our verses obstinate.

Never will he receive more. He has been hostile to Our revelations.

By no means! surely he offers opposition to Our communications.

Kall<u>a</u> innahu k<u>a</u>na li<u>a</u>y<u>a</u>tin<u>a</u> AAaneed<u>a</u><b>n</b>

By no means! He has been stubbornly hostile to Our revelation:

By no means! For to Our Signs he has been refractory!

I shall inflict on him hardship,

Soon I shall mount him on Saood, the hill of fire.

and I shall constrain him to a hard ascent.

[and so] I shall constrain him to endure a painful uphill climb!

Anon I shall afflict him with a fearful woe.

I shall oblige him to (climb a slippery mountain in the Hell-fire called As-Sa'ud, or to) face a severe torment!

I will exhaust him increasingly.

I shall soon constrain him to a hard ascent.

I shall force him to Sa`ud!

On him I shall impose a fearful doom.

Soon I will overwhelm him with hardship.

I will constrain him to a hard ascent.

I will cover him with arduous torment.

We shall make him suffer the torment of hell without relief.

I will make a distressing punishment overtake him.

Saorhiquhu <u>s</u>aAAood<u>a</u><b>n</b>

I shall force him to endure a painful uphill climb!

Soon will I visit him with a mount of calamities!

For he had thought and calculated.

Indeed he thought, and inwardly decided.

Lo! He reflected, and determined --

Behold, [when Our messages are conveyed to one who is bent on denying the truth,] he reflects and meditates [as to how to disprove them] –

Verily he considered, and devised.

Verily, he thought and plotted;

He thought and analyzed.

He reflected and then hatched a scheme.

Verily, he thought and plotted.

For lo! he did consider; then he planned -

Indeed he reflected and decided.

He reflected, and then determined

Indeed, he thought and deliberated.

He planned and plotted.

Surely he reflected and guessed,

Innahu fakkara waqaddar<b>a</b>

For he thought and he plotted --

For he thought and he plotted;-

May he be accursed, how he planned!

So accursed be he, how evilly did he decide!

death seize him, how he determined!

and thus he destroys himself, the way he meditates:

Perish he! How moliciously he devised!

So let him be cursed! How he plotted!

May he perish, how he analyzed.

Ruin seize him, how did he hatch a scheme?

So let him be cursed, how he plotted!

(Self-)destroyed is he, how he planned!

Perish he, how he decided!

death seized him, how was his determining!

So may he be destroyed [for] how he deliberated.

May he be condemned!

But may he be cursed how he plotted;

Faqutila kayfa qaddar<b>a</b>

and woe to him; how he plotted!

And woe to him! How he plotted!-

May be then be accursed, how he plotted!

Again accursed be he, how evilly did he decide!

Again, death seize him, how he determined!

yea, he destroys himself, the way he meditates!

And again perish he! How maliciously he devised!

And once more let him be cursed, how he plotted!

Again: may he perish, how he analyzed.

Again, ruin seize him, how did he hatch a scheme?

And once more let him be cursed, how he plotted!

Again (self-)destroyed is he, how he planned! -

Again, perish he, how he decided!

Again, death seized him, how was his determining!

Then may he be destroyed [for] how he deliberated.

What an evil plan he has made!

Again, may he be cursed how he plotted;

Thumma qutila kayfa qaddar<b>a</b>

Let him be destroyed. How he calculated!

Yea, Woe to him; How he plotted!-

Then he looked around,

He then dared to lift his gaze.

Then he beheld,

and then he looks [around for new arguments],

Then looked he,

Then he thought;

Then he looked.

He looked (at others);

Then he thought.

Then looked he,

Then he looked;

Then he looked,

Then he considered [again];

May he be condemned again for his schemes! He looked around,

Then he looked,

Thumma na<i><u>th</u></i>ar<b>a</b>

Then he looked round;

Then he looked round;

And frowned and puckered his brow,

Then frowned and grimaced.

then he frowned, and scowled,

and then he frowns and glares,

Then frowned he and scowled.

Then he frowned and he looked in a bad tempered way;

Then he frowned and whined.

then frowned and scowled;

Then he frowned and he looked in a bad tempered way;

Then frowned he and showed displeasure.

then frowned and scowled.

frowned and scowled;

Then he frowned and scowled;

frowned and scowled,

Then he frowned and scowled,

Thumma AAabasa wabasar<b>a</b>

then he frowned and scowled,

Then he frowned and he scowled;

Then turned his back and waxed proud,

Then he turned away, and was haughty.

then he retreated, and waxed proud.

and in the end he turns his back [on Our message], and glories in his arrogance,

Then turned he back, and grew stiff-necked.

Then he turned back and was proud;

Then he turned back and was proud.

then he retreated and waxed proud,

Then he turned back, and was proud.

Then turned he away in pride

Then he walked away disdainfully,

then he retreated and grew proud

Then he turned back and was arrogant

then turned back, and swelling-up with pride,

Then he turned back and was big with pride,

Thumma adbara wa<b>i</b>stakbar<b>a</b>

and he turned his back and behaved arrogantly

Then he turned back and was haughty;

And said: "This is nothing but the magic of old,

And said, “This is nothing but magic learnt from earlier men.”

He said, 'This is naught but a trumped-up sorcery;

and says, "All this is mere spellbinding eloquence handed down [from olden times]!

Then he said: naught is this but magic from of old;

Then he said: "This is nothing but magic from that of old;

And said, “This is nothing but magic from the past.

and said: “This (Qur'an) is merely a sorcery of yore;

Then he said: "This is nothing but magic from that of old,

And said: This is naught else than magic from of old;

saying, ‘It is nothing but traditional sorcery.

and said: 'This is no more than traced sorcery;

And said, "This is not but magic imitated [from others].

said, "This (the Quran) is nothing but magic, inherited from ancient magicians.

~Then he said: This is naught but enchantment, narrated (from others);

Faq<u>a</u>la in h<u>atha</u> ill<u>a</u> si<u>h</u>run yuthar<b>u</b>

and said, "This is nothing but sorcery from the ancients.

Then said he: "This is nothing but magic, derived from of old;

Nothing more than the speech of a man!"

“This is nothing but the speech of a man.”

'this is nothing but mortal speech.'

This is nothing but the word of mortal man!"

Naught is this but the word of Man.

"This is nothing but the word of a human being!"

This is nothing but the word of a mortal.”

this is nothing but the word of a mere mortal!”

"This is nothing but the word of a human being!"

This is naught else than speech of mortal man.

It is nothing but the speech of a human.’

It is nothing but the word of a mortal'

This is not but the word of a human being."

These are only words from a mere mortal".

This is naught but the word of a mortal.

In h<u>atha</u> ill<u>a</u> qawlu albashar<b>i</b>

This is nothing but the word of a mortal!"

"This is nothing but the word of a mortal!"

I will cast him into the fire of Hell.

I will soon fling him into hell.

I shall surely roast him in Sakar;

[Hence,] I shall cause him to endure hell-fire [in the life to come]!

Anon shall I roast him into the Scorching Fire.

I will cast him into Hell-fire

I will roast him in Saqar.

Him shall I soon roast in Hell.

I will cast him into Saqar.

Him shall I fling unto the burning.

Soon I will cast him into Saqar.

I will surely roast him in the Scorching.

I will drive him into Saqar.

I shall make him suffer the torment of hell.

I will cast him into hell.

Sao<u>s</u>leehi saqar<b>a</b>

Soon I will cast him into hell.

Soon will I cast him into Hell-Fire!

What do you think Hell-fire is?

And what have you understood, what hell is!

and what will teach thee what is Sakar?

And what could make thee conceive what hell-fire is?

And what knoweth thou that which the Scorching Fire?

And what will make you know exactly what Hell-fire is?

But what will explain to you what Saqar is?

And what do you know what Hell is?

And what will make you know (exactly) what Saqar is

- Ah, what will convey unto thee what that burning is! -

And what will show you what is Saqar?

What will let you know what the Scorching is like!

And what can make you know what is Saqar?

Would that you really knew what hell is!

And what will make you realize what hell is?

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> saqar<b>u</b>

What could make you conceive what hell-fire is?

And what will explain to thee what Hell-Fire is?

It leaves nothing, nor does it spare;

It neither leaves, nor spares.

It spares not, neither leaves alone

It does not allow to live, and neither leaves [to die],

It shall not spare, nor leave.

It spares not (any sinner), nor does it leave (anything unburnt)!

It neither leaves, nor spares.

It spares nothing; it leaves nothing intact;

It spares not, nor does it leave (anything)!

It leaveth naught; it spareth naught

It neither spares, nor leaves [anything].

It neither spares, nor releases,

It lets nothing remain and leaves nothing [unburned],

It leaves and spares no one and nothing.

It leaves naught nor does it spare aught.

L<u>a</u> tubqee wal<u>a</u> ta<u>th</u>ar<b>u</b>

It does not allow anyone to live, and neither does it leave anyone to die;

Naught doth it permit to endure, and naught doth it leave alone!-

It glows and burns the skin.

It strips away the hide of man.

scorching the flesh;

making [all truth] visible to mortal man.

. Scorching the skin.

Burning the skins!

It scorches the flesh.

it scorches (even) the skin.

Scorching for the humans!

It shrivelleth the man.

It burns the skin.

and it burns the flesh.

Blackening the skins.

It scorches people's skin

It scorches the mortal.

Laww<u>ah</u>atun lilbashar<b>i</b>

it scorches the skin;

Darkening and changing the colour of man!

Over it are nineteen (guards).

Above it are nineteen guards.

over it are nineteen.

Over it are nineteen [powers].

Over it are appointed nineteen.

Over it are nineteen (angels as guardians and keepers of Hell).

Over it are Nineteen.

Over it are nineteen keepers.

Over it are nineteen.

Above it are nineteen.

There are nineteen [keepers] over it.

Over it are nineteen (angels guarding).

Over it are nineteen [angels].

and it has nineteen angelic keepers.

Over it are nineteen.

AAalayh<u>a</u> tisAAata AAashar<b>a</b>

there are nineteen [angels] in charge of it --

Over it are Nineteen.

We have not appointed any one but angels as keepers of Hell, and their number that We have fixed is to make it a means of contention for disbelievers, so that those who were given the Book may be certain, and the faith of the believers may have greater increase, and the people of the Book and believers may not be deceived, and the sceptics and infidels may say: "What does God mean by this parable?" That is how God leads whosoever He will astray, and guides whosoever He will. None knows the armies of your Lord save Him self. This is no more than reminder for mankind.

We have not appointed the guards of hell, except angels; and did not keep this number except to test the disbelievers – in order that the People given the Book(s) may be convinced, and to increase the faith of the believers – and so that the People given the Book(s) and the Muslims may not have any doubt – and so that those in whose hearts is a disease and the disbelievers, may say, “What does Allah mean by this amazing example?” This is how Allah sends astray whomever He wills, and guides whomever He wills; and no one knows the armies of Allah except Him; and this is not but an advice to man.

We have appointed only angels to be masters of the Fire, and their number We have appointed only as a trial for the unbelievers, that those who were given the Book may have certainty, and that those who believe may increase in belief, and that those who were given the Book and those who believe may not be in-doubt, and that those in whose hearts there is sickness, and the unbelievers, may say, 'What did God intend by this as a similitude?' So God leads astray whomsoever He will, and He guides whomsoever He will; and none knows the hosts of thy Lord but He. And it is naught but a Reminder to mortals.

For We have caused none but angelic powers to lord over the fire [of hell]; and We have not caused their number to be aught but a trial for those who are bent on denying the truth - to the end that they who have been granted revelation aforetime might be convinced [of the truth of this divine writ]; and that they who have attained to faith [in it] might grow yet more firm in their faith; and that [both] they who have been granted the earlier revelation and they who believe [in this one] might be freed of all doubt; and that they in whose hearts is disease and the who deny the truth outright might ask, "What does [your] God mean by this parable?" In this way God lets go astray him that wills [to go astray], and guides aright him that wills [to be guided]. And none can comprehend thy Sustainers forces save Him alone: and all this is but a reminder to mortal man.

And We have appointed none but the angels to be wardens of the Fire. And their number we have made only a trial for those who disbelieve, so that those who are vouchsafed the Book may be convinced, and that those who believe may increase in faith, and that those who are vouchsafed the Book and the believers may not doubt, and that those in whose hearts is a disease and the infidels may say: what meaneth Allah by this description! In this wise Allah sendeth astray whomsoever He will, and guideth whomsoever He will. And none knoweth the hosts of thy Lord but He. And it is naught but an admonition Unto man.

And We have set none but angels as guardians of the Fire, and We have fixed their number (19) only as a trial for the disbelievers, in order that the people of the Scripture (Jews and Christians) may arrive at a certainty [that this Quran is the truth as it agrees with their Books i.e. their number (19) is written in the Taurat (Torah) and the Injeel (Gospel)] and the believers may increase in Faith (as this Quran is the truth) and that no doubts may be left for the people of the Scripture and the believers, and that those in whose hearts is a disease (of hypocrisy) and the disbelievers may say: "What Allah intends by this (curious) example?" Thus Allah leads astray whom He wills and guides whom He wills. And none can know the hosts of your Lord but He. And this (Hell) is nothing else than a (warning) reminder to mankind.

We have appointed only angels to be wardens of the Fire, and caused their number to be a stumbling block for those who disbelieve; so that those given the Scripture may attain certainty; and those who believe may increase in faith; and those given the Scripture and the believers may not doubt; and those in whose hearts is sickness and the unbelievers may say, “What did God intend by this parable?” Thus God leads astray whom He wills, and guides whom He wills. None knows the soldiers of your Lord except He. This is nothing but a reminder for the mortals.

We have appointed none but angels as the keepers of the Fire, and We have not made their number but as a trial for the unbelievers so that those who have been endowed with the Book will be convinced and the believers' faith will increase, and neither those who have been endowed with the Book nor the believers will fall into any doubt. As for those in whose hearts there is a sickness as well as the unbelievers, they will say: “What did Allah aim at by this strange parable?” Thus does Allah let whomsoever He pleases to go astray, and directs whomsoever He pleases to the Right Way. And none knows the hosts of your Lord but He. (And Hell has only been mentioned here) that people may take heed.

And We have set none but angels as guardians of the Fire. And We have fixed their number only as a trial for the disbelievers, in order that the People of the Scripture may arrive at a certainty and that the believers may increase in faith, and that no doubt may be left for the People of the Scripture and the believers, and that those in whose hearts is a disease and the disbelievers may say: "What does Allah intend by this example" Thus Allah leads astray whom He wills and guides whom He wills. And none can know the hosts of your Lord but He. And this is nothing but a reminder to mankind.

We have appointed only angels to be wardens of the Fire, and their number have We made to be a stumbling-block for those who disbelieve; that those to whom the Scripture hath been given may have certainty, and that believers may increase in faith; and that those to whom the Scripture hath been given and believers may not doubt; and that those in whose hearts there is disease, and disbelievers, may say: What meaneth Allah by this similitude? Thus Allah sendeth astray whom He will, and whom He will He guideth. None knoweth the hosts of thy Lord save Him. This is naught else than a Reminder unto mortals.

We have assigned only angels as keepers of the Fire, and We have made their number merely a stumbling block for the faithless, and so that those who were given the Book may be reassured, and the faithful may increase in [their] faith, and so that those who were given the Book and the faithful may not be in doubt, and so that the faithless and those in whose hearts is a sickness may say, ‘What did Allah mean by this description?’ Thus does Allah lead astray whomever He wishes and guides whomever He wishes. No one knows the hosts of your Lord except Him, and it is just an admonition for all humans.

We have appointed none but angels to guard the Fire, and made their number only as a trial for the unbelievers, so that those to whom the Book was given are certain and those who believe increase in belief. And that those who were given the Book, and those who believe will not be in doubt. And that those in whose hearts there is a sickness, together with the unbelievers, may say: 'What did Allah intend by this as an example' As such, Allah leaves in error whom He will and He guides whomsoever He will. None knows the hosts of your Lord except He. This is no more than a Reminder to humans.

And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve - that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is hypocrisy and the disbelievers will say, "What does Allah intend by this as an example?" Thus does Allah leave astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except Him. And mention of the Fire is not but a reminder to humanity.

We have made only angels as the keepers of the fire (for they are the strongest in carrying out Our commands). Our informing (people) of the numbers of these angels is a trial for the disbelievers. It gives more certainty to the people of the Book and strengthens the faith of the believers. The people of the Book and the believers have no doubt about it. We have fixed the number to make the disbelievers and those whose hearts are sick say, "What does God mean by such a parable?" Thus, God guides and causes to go astray whomever He wants. No one knows about the army of your Lord except He Himself. This parable is a reminder for mankind.

And We have not made the wardens of the fire others than angels, and We have not made their number but as a trial for those who disbelieve, that those who have been given the book may be certain and those who believe may increase in faith, and those who have been given the book and the believers may not doubt, and that those in whose hearts is a disease and the unbelievers may say: What does Allah mean by this parable? Thus does Allah make err whom He pleases, and He guides whom He pleases, and none knows the hosts of your Lord but He Himself; and this is naught but a reminder to the mortals.

Wam<u>a</u> jaAAaln<u>a</u> a<u>s</u><u>ha</u>ba a<b>l</b>nn<u>a</u>ri ill<u>a</u> mal<u>a</u>ikatan wam<u>a</u> jaAAaln<u>a</u> AAiddatahum ill<u>a</u> fitnatan lilla<u>th</u>eena kafaroo liyastayqina alla<u>th</u>eena ootoo alkit<u>a</u>ba wayazd<u>a</u>da alla<u>th</u>eena <u>a</u>manoo eem<u>a</u>nan wal<u>a</u> yart<u>a</u>ba alla<u>th</u>eena ootoo alkit<u>a</u>ba wa<b>a</b>lmuminoona waliyaqoola alla<u>th</u>eena fee quloobihim mara<u>d</u>un wa<b>a</b>lk<u>a</u>firoona m<u>atha</u> ar<u>a</u>da All<u>a</u>hu bih<u>atha</u> mathalan ka<u>tha</u>lika yu<u>d</u>illu All<u>a</u>hu man yash<u>a</u>o wayahdee man yash<u>a</u>o wam<u>a</u> yaAAlamu junooda rabbika ill<u>a</u> huwa wam<u>a</u> hiya ill<u>a</u> <u>th</u>ikr<u>a</u> lilbashar<b>i</b>

We have appointed only angels to be wardens of the Fire. We have specified their number only as a trial for those who are bent on denying the truth, so that those who were given the Book might gain in certainty, and those who believe might increase in faith -- and so that neither those who have been given the Scripture nor the believers might have any doubts, and that those sick at heart and those who deny the truth might ask, "What does God mean by this parable?" In this way, God lets go astray whom He wills, and guides whom He wills. And none knows the forces of your Lord but He. This is but a Reminder for man.

And We have set none but angels as Guardians of the Fire; and We have fixed their number only as a trial for Unbelievers,- in order that the People of the Book may arrive at certainty, and the Believers may increase in Faith,- and that no doubts may be left for the People of the Book and the Believers, and that those in whose hearts is a disease and the Unbelievers may say, "What symbol doth Allah intend by this?" Thus doth Allah leave to stray whom He pleaseth, and guide whom He pleaseth: and none can know the forces of thy Lord, except He and this is no other than a warning to mankind.

I say the truth, and call the moon to witness,

Yes, never!* By oath of the moon. (Hell will never spare the disbelievers).

Nay! By the moon

NAY, but consider the moon!

By no means! By the moon,

Nay, and by the moon,

Nay! By the moon.

Nay, by the moon,

Nay! And by the moon.

Nay, by the Moon

No indeed! By the Moon!

No, by the moon!

No! By the moon

By the moon,

Nay; I swear by the moon,

Kall<u>a</u> wa<b>a</b>lqamar<b>i</b>

No, by the moon!

Nay, verily: By the Moon,

And the night when on the wane,

And by oath of the night when it turns back.

and the night when it retreats

Consider the night when it departs,

By the night when it with draweth.

And by the night when it withdraws,

And the night as it retreats.

and by the night when it recedes,

And by the night when it withdraws.

And the night when it withdraweth

By the night when it recedes!

By the receding night

And [by] the night when it departs

by the retreating night,

And the night when it departs,

Wa<b>a</b>llayli i<u>th</u> adbar<b>a</b>

By the night when it departs.

And by the Night as it retreateth,

The morning when it is unveiled,

And by oath of the morning, when it spreads light.

and the dawn when it is white,

and the morn when it dawns!

By the morning when it brighteneth.

And by the dawn when it brightens,

And the morning as it lights up.

and by the day when it dawns (with its radiance),

And by the dawn when it brightens.

And the dawn when it shineth forth,

By the dawn when it brightens!

and the morning when it appears,

And [by] the morning when it brightens,

by the brightening dawn,

And the daybreak when it shines;

Wa<b>al</b><u>ss</u>ub<u>h</u>i i<u>tha</u> asfar<b>a</b>

By the dawn when it lightens!

And by the Dawn as it shineth forth,-

That (Hell) is surely one of the greater (signs),

Indeed hell is one of the greatest entities.

surely it is one of the greatest things

Verily, that [hell-fire) is Indeed one of the great [forewarnings] –

Verily it is one of the greatest woes.

Verily, it (Hell, or their denial of the Prophet Muhammad SAW, or the Day of Resurrection) is but one of the greatest calamities.

It is one of the greatest.

surely (Hell) is one of the greatest Signs,

Verily, it is but one of the greatest (signs).

Lo! this is one of the greatest (portents)

Indeed they are one of the greatest [signs of God]

it is one of the greatest trials,

Indeed, the Fire is of the greatest [afflictions]

hell is certainly the greatest calamity.

Surely it (hell) is one of the gravest (misfortunes),

Innah<u>a</u> lai<u>h</u>d<u>a</u> alkubar<b>i</b>

Surely, it is one of the gravest things,

This is but one of the mighty (portents),

A warning for people --

Warn the men.

as a warner to mortals.

a warning to mortal man –

A warning Unto humankind -

A warning to mankind,

A warning to the mortals.

a warning to humankind,

A warning to mankind

As a warning unto men,

—a warner to all humans,

a warning to humans,

As a warning to humanity -

It is a warning for mankind

A warning to mortals,

Na<u>th</u>eeran lilbashar<b>i</b>

it is a warning to man,

A warning to mankind,-

Whoever of you desires to progress or lag behind.

For the one among you who wishes to come forward or stay back.

to whoever of you desires to go forward or lag behind.

to everyone of you, whether he chooses to come forward or to hang back!

A warning Unto him of you who shall go forward or who chooseth to lag behind.

To any of you that chooses to go forward (by working righteous deeds), or to remain behind (by commiting sins),

To whomever among you wishes to advance, or regress.

a warning to everyone of you whether he would like to come forward or lag behind.

To any of you that chooses to go forward, or to remain behind.

Unto him of you who will advance or hang back.

[alike] for those of you who like to advance ahead and those who would remain behind.

to whoever among you desires to go forward, or lag behind.

To whoever wills among you to proceed or stay behind.

whether one steps forward to embrace the faith or one turns away from it.

To him among you who wishes to go forward or remain behind.

Liman sh<u>a</u>a minkum an yataqaddama aw yataakhkhar<b>a</b>

alike to every one of you, who want to go forward or hang back.

To any of you that chooses to press forward, or to follow behind;-

Every soul is pledged to what it does,

Every soul is mortgaged for its own deeds.

Every soul shall be pledged for what it has earned,

[On the Day of Judgment,] every human being will be held in pledge for whatever [evil] he has wrought –

Every soul will be a pledge for that which it hath earned,

Every person is a pledge for what he has earned,

Every soul is hostage to what it has earned.

Each one is a hostage to one's deeds,

Every person is a pledge for what he has earned,

Every soul is a pledge for its own deeds;

Every soul is hostage to what it has earned,

Each soul is held in pledge for what it earns,

Every soul, for what it has earned, will be retained

Every soul will be in captivity for its deeds

Every soul is held in pledge for what it earns,

Kullu nafsin bim<u>a</u> kasabat raheena<b>tun</b>

Every soul is held in pledge against its own deeds,

Every soul will be (held) in pledge for its deeds.

Except those of the right hand

Except those on the right side.

save the Companions of the Right;

save those who shall have attained to righteousness:

Save the fellows of the right.

Except those on the Right, (i.e. the pious true believers of Islamic Monotheism);

Except for those on the Right.

save the People of the Right Hand

Except those on the Right.

Save those who will stand on the right hand.

except the People of the Right Hand.

except the Companions of the Right.

Except the companions of the right,

except the people of the right hand

Except the people of the right hand,

Ill<u>a</u> a<u>s</u><u>ha</u>ba alyameen<b>i</b>

except those of the right hand

Except the Companions of the Right Hand.

Sitting in the gardens, asking

In Gardens, they seek answers,

in Gardens they will question

[dwelling] In gardens [of paradise], they will inquire

In Gardens; they shall be asking,

In Gardens (Paradise) they will ask one another,

In Gardens, inquiring.

who shall be in the Gardens, and shall ask

In Gardens they will ask one another,

In gardens they will ask one another

[They will be] in gardens, questioning

In Gardens they will question

[Who will be] in gardens, questioning each other

who will be in Paradise

In gardens, they shall ask each other

Fee jann<u>a</u>tin yatas<u>a</u>aloon<b>a</b>

who in their gardens will be enquiring

(They will be) in Gardens (of Delight): they will question each other,

Of evil-doers:

- From the guilty.

concerning the sinners,

of those who were lost in sin:

Concerning the culprits:

About Al-Mujrimun (polytheists, criminals, disbelievers, etc.), (And they will say to them):

About the guilty.

about the guilty ones:

About criminals (and they will say to them):

Concerning the guilty:

the guilty:

concerning the sinners,

About the criminals,

and will ask of the criminals,

About the guilty:

AAani almujrimeen<b>a</b>

about the sinners.

And (ask) of the Sinners:

"What was it that brought you to Hell?"

“What took you into the hell?”

'What thrusted you into Sakar?'

"What has brought you into hell-fire?"

What led you into the Scorching Fire?

"What has caused you to enter Hell?"

“What drove you into Saqar?”

“What drove you to Hell?”

"What has caused you to enter Hell"

What hath brought you to this burning?

‘What drew you into Hell?’

'What caused you to be thrust into the Scorching (Fire)'

[And asking them], "What put you into Saqar?"

"what led you into hell?"

What has brought you into hell?

M<u>a</u> salakakum fee saqar<b>a</b>

"What has brought you into the Fire of Hell ?"

"What led you into Hell Fire?"

They will answer: "We did not fulfil our devotional obligations,

They said, “We never used to offer the prayer.”

They shall say, 'We were not of those who prayed, and

They will answer: "We were not among those who prayed;

They will say. 'we have not been of those who prayed.

They will say: "We were not of those who used to offer their Salat (prayers)

They will say, “We were not of those who prayed.

They will answer: “We were not among those who observed Prayer,

They will say: "We were not of those who used to offer the Salah,"

They will answer: We were not of those who prayed

They will answer, ‘We were not among those who prayed.

They will reply: 'We were not among those who prayed

They will say, "We were not of those who prayed,

They will reply, "We did not pray,

They shall say: We were not of those who prayed;

Q<u>a</u>loo lam naku mina almu<u>s</u>alleen<b>a</b>

and they shall reply, "We were not among those who prayed;

They will say: "We were not of those who prayed;

And did not feed the needy,

“Nor used to feed the needy.”

we fed not the needy,

and neither did we feed the needy;

And we have not been feeding the poor.

"Nor we used to feed Al-Miskin (the poor);

Nor did we feed the destitute.

and we did not feed the poor,

"Nor did we feed the poor;"

Nor did we feed the wretched.

Nor did we feed the poor.

and we did not feed the needy.

Nor did we used to feed the poor.

nor did we feed the destitute.

And we used not to feed the poor;

Walam naku nu<u>t</u>AAimu almiskeen<b>a</b>

and we did not feed the poor;

"Nor were we of those who fed the indigent;

And plunged into useless things with those who were obstinate,

“And used to dwell on evil matters with those who think evilly.”

and we plunged along with the plungers,

and we were wont to indulge in sinning together with all [the others] who indulged in it;

And we have been wading with the waders.

"And we used to talk falsehood (all that which Allah hated) with vain talkers.

And we used to indulge with those who indulge.

and we indulged in vain talk with those who indulged in vain talk,

"And we used to speak falsehood with vain speakers."

We used to wade (in vain dispute) with (all) waders,

We used to indulge in [profane] gossip along with the gossipers,

We plunged in with the plungers

And we used to enter into vain discourse with those who engaged [in it],

We indulged and persisted in useless disputes,

And we used to enter into vain discourse with those who entered into vain discourses.

Wakunn<u>a</u> nakhoo<u>d</u>u maAAa alkh<u>a</u>i<u>d</u>een<b>a</b>

we indulged in vain arguments along with those who indulged in them;

"But we used to talk vanities with vain talkers;

And rejected the Day of Judgement as a lie

“And used to deny the Day of Justice.”

and we cried lies to the Day of Doom,

and the Day of Judgment we were wont to call a lie –

And we have been belying the Day of Requital.

"And we used to belie the Day of Recompense

And we used to deny the Day of Judgment.

and we gave the lie to the Day of Judgement

"And we used to deny the Day of Recompense,"

And we used to deny the Day of Judgment,

and we used to deny the Day of Retribution

and belied the Day of Recompense

And we used to deny the Day of Recompense

and rejected the Day of Judgment

And we used to call the day of judgment a lie;

Wakunn<u>a</u> nuka<u>thth</u>ibu biyawmi a<b>l</b>ddeen<b>i</b>

and we denied the Day of Judgement

"And we used to deny the Day of Judgment,

Until the certainty (of death) had come upon us.

“Till death overcame us.”

till the Certain came to us.' --

until certainty came upon us [in death]."

until there came to us the certainty.

"Until there came to us (the death) that is certain."

Until the Inevitable came upon us.”

until the inevitable event overtook us.”

"Until Al-Yaqin came to us."

Till the Inevitable came unto us.

until death came to us.’

till the certainty (death) overtook us'

Until there came to us the certainty."

until death approached us".

Till death overtook us.

<u>H</u>att<u>a</u> at<u>a</u>n<u>a</u> alyaqeen<b>u</b>

until the Inevitable End [death] overtook us."

"Until there came to us (the Hour) that is certain."

So, the intercession of intercessors will not avail them.

So the intercession of the intercessors will not benefit them. (The disbelievers will not have any intercessor.)

Then the intercession of the intercessors shall not profit them.

And so, of no benefit to them could be the intercession of any that would intercede for them.

Then there will not Profit them intercision of the interceders,

So no intercession of intercessors will be of any use to them.

But the intercession of intercessors will not help them.

The intercession of the intercessors shall then be of no avail to them.

So no intercession of intercessors will be of any use to them.

The mediation of no mediators will avail them then.

So the intercession of the intercessors will not avail them.

The intercession of their intercessors shall not benefit them.

So there will not benefit them the intercession of [any] intercessors.

The intercession of the intercessors will be of no benefit to them.

So the intercession of intercessors shall not avail them.

Fam<u>a</u> tanfaAAuhum shaf<u>a</u>AAatu a<b>l</b>shsh<u>a</u>fiAAeen<b>a</b>

So no intercession will avail them.

Then will no intercession of (any) intercessors profit them.

Why then do they turn away from the admonition

So what is the matter with them that they turn away from the advice?

What ails them, that they turn away from the Reminder,

WHAT, THEN, is amiss with them that they turn away from all admonition

What aileth them, therefore, that they are from the Admonition turning away?

Then what is wrong with them (i.e. the disbelievers) that they turn away from (receiving) admonition?

Why are they turning away from the Reminder?

What is the matter with people that they are turning away from this Exhortation,

Then what is wrong with them that they turn away from admonition

Why now turn they away from the Admonishment,

What is the matter with them that they evade the Reminder

What is the matter with them that they turn away from this Reminder,

Then what is [the matter] with them that they are, from the reminder, turning away

If such will be the Day of Judgment, what is the matter with them? Why do they run away from guidance,

What is then the matter with them, that they turn away from the admonition

Fam<u>a</u> lahum AAani a<b>l</b>tta<u>th</u>kirati muAAri<u>d</u>een<b>a</b>

Then what is wrong with them that they turn away from admonition,

Then what is the matter with them that they turn away from admonition?-

As though they were frightened asses

As if they were startled donkeys –

as if they were startled asses

as though they were terrified asses

As though they were asses startled."

As if they were frightened (wild) donkeys.

As though they were panicked donkeys.

as though they were frightened wild asses,

As if they were wild donkeys.

As they were frightened asses

as if they were terrified asses

like startled wild donkeys

As if they were alarmed donkeys

like frightened donkeys

As if they were asses taking fright

Kaannahum <u>h</u>umurun mustanfira<b>tun</b>

like frightened donkeys

As if they were affrighted asses,

Fleeing from a lion?

Fleeing away from a lion.

fleeing -- before a lion?

fleeing from a lion?

Fleeing away from a lion.

Fleeing from a hunter, or a lion, or a beast of prey.

Fleeing from a lion?

fleeing from a lion?

Fleeing from a Qaswarah.

Fleeing from a lion?

fleeing from a lion?

fleeing before a lion?

Fleeing from a lion?

running away from a lion?

That had fled from a lion?

Farrat min qaswara<b>tin</b>

fleeing from a lion?

Fleeing from a lion!

In fact every one of them wants to be given open books (like the prophets).

Rather each one of them desires that he should be given open Books.

Nay, every man of them desires to be -- given -- scrolls unrolled.

Yea, everyone of them claims that he [himself] ought to have been given revelations unfolded!

Aye! every one of them desireth that: he should be vouchsafed scrolls expanded.

Nay, everyone of them desires that he should be given pages spread out (coming from Allah with a writing that Islam is the right religion, and Muhammad SAW has come with the truth from Allah the Lord of the heavens and earth, etc.).

Yet every one of them desires to be given scrolls unrolled.

No indeed; each one of them desires that open letters be sent to each of them.

Nay, everyone of them desires that he should be given pages spread out.

Nay, but everyone of them desireth that he should be given open pages (from Allah).

But everyone of them desires to be given unrolled scriptures [from Allah]!

Indeed, each one of them desires to be given unrolled scrolls.

Rather, every person among them desires that he would be given scriptures spread about.

Is it that everyone of them wants to receive a heavenly book addressed to him personally?

Nay; every one of them desires that he may be given pages spread out;

Bal yureedu kullu imriin minhum an yut<u>a</u> <u>s</u>u<u>h</u>ufan munashshara<b>tan</b>

Indeed, everyone of them desires to have sheets of revelations unfolded before them --

Forsooth, each one of them wants to be given scrolls (of revelation) spread out!

By no means. In fact they do not fear the Hereafter.

Never! In fact they do not fear the Hereafter.

No indeed; but they do not fear the Hereafter.

Nay, but they do not [believe in and, hence, do not] fear the life to come.

By no means! Aye, they fear not the Hereafter.

Nay! But they fear not the Hereafter (from Allah's punishment).

No indeed! But they do not fear the Hereafter.

No indeed; the truth is that they have no fear of the Hereafter.

Nay! But they fear not the Hereafter.

Nay, verily. They fear not the Hereafter.

No! Indeed, they do not fear the Hereafter.

No, indeed they have no fear of the Everlasting Life.

No! But they do not fear the Hereafter.

This will certainly never be the case! In fact, they are not afraid of the Day of Judgment.

Nay! but they do not fear the hereafter.

Kall<u>a</u> bal l<u>a</u> yakh<u>a</u>foona al<u>a</u>khira<b>ta</b>

No! They do not fear the Hereafter --

By no means! But they fear not the Hereafter,

Never so, as this is a reminder.

Yes indeed, this is an advice.

No indeed; surely it is a Reminder;

Nay, verily, this is an admonition –

By no means! Verily this Qur'an is an Admonition.

Nay, verily, this (Quran) is an admonition,

Nevertheless, it is a reminder.

Nay; this is an Exhortation.

Nay, verily, this is an admonition.

Nay, verily. Lo! this is an Admonishment.

No! It is indeed a reminder.

No, indeed, surely, this is a Reminder.

No! Indeed, the Qur'an is a reminder

There is no doubt that the Quran is a guide.

Nay! it is surely an admonition.

Kall<u>a</u> innahu ta<u>th</u>kira<b>tun</b>

but this is truly a reminder.

Nay, this surely is an admonition:

Let him then who heeds remember it.

So whoever wills may heed advice from it.

so whoever wills shall remember it.

and whoever wills may take it to heart.

So whosoever willeth may heed it.

So whosoever will (let him read it), and receive admonition (from it)!

So whoever wills, shall remember it.

So, whoever wills may benefit from it.

So, whosoever wills receives admonition from it!

So whosoever will may heed.

So let anyone who wishes be mindful of it.

So, whoever wills, will remember it.

Then whoever wills will remember it.

Let anyone who seeks guidance do so.

So whoever pleases may mind it.

Faman sh<u>a</u>a <u>th</u>akarah<b>u</b>

Let him who will take heed:

Let any who will, keep it in remembrance!

But they will not remember except as God wills: He is worthy to be feared, and He is worthy of forgiving

And what advice will they heed, except if Allah wills? Only He deserves to be feared, and His only is the greatness of forgiving.

And they will not remember, except that God wills; He is worthy to be feared, -- worthy to forgive.

But they [who do not believe in the life to come] will not take it to heart unless God so wills: [for] He is the Fount of all God-consciousness, and the Fount of all forgiveness.

And they shall not heed unless Allah Willeth. He is the Lord of piety. and the Lord of forgiveness

And they will not receive admonition unless Allah wills; He (Allah) is the One, deserving that mankind should be afraid of, and should be dutiful to Him, and should not take any Ilah (God) along with Him, and He is the One Who forgives (sins).

But they will not remember, unless God wills. He is the Source of Righteousness, and the Source of Forgiveness.

But they will not benefit from it unless Allah Himself so wills. He is worthy to be feared; and He is worthy to forgive (those that fear Him).

And they will not receive admonition unless Allah wills; He is the One, deserving of the Taqwa and He is the One Who forgives.

And they will not heed unless Allah willeth (it). He is the fount of fear. He is the fount of Mercy.

And they will not be mindful unless Allah wishes. He is worthy of [your] being wary [of Him] and He is worthy to forgive.

But none will remember, unless Allah wills, He is the Owner of fear, the Owner of forgiveness.

And they will not remember except that Allah wills. He is worthy of fear and adequate for [granting] forgiveness.

No one will seek guidance unless God wills it. He alone is worthy of being feared and He is the Source of Forgiveness.

And they will not mind unless Allah please. He is worthy to be feared and worthy to forgive.

Wam<u>a</u> ya<u>th</u>kuroona ill<u>a</u> an yash<u>a</u>a All<u>a</u>hu huwa ahlu a<b>l</b>ttaqw<u>a</u> waahlu almaghfirat<b>i</b>

they will only take heed if God so wills: He is the Lord who is worthy to be feared: the Lord of forgiveness.

But none will keep it in remembrance except as Allah wills: He is the Lord of Righteousness, and the Lord of Forgiveness.

I CALL TO WITNESS the Day of Resurrection,

I swear by the Day of Resurrection.

No! I swear by the Day of Resurrection.

NAY! I call to witness the Day of Resurrection!

I swear by the Day of Resurrection.

I swear by the Day of Resurrection;

I swear by the Day of Resurrection.

Nay, I swear by the Day of Resurrection;

Nay! I swear by the Day of Resurrection.

Nay, I swear by the Day of Resurrection;

I swear by the Day of Resurrection!

No! I swear by the Day of Resurrection,

I swear by the Day of Resurrection

I swear by the Day of Resurrection

Nay! I swear by the day of resurrection.

L<u>a</u> oqsimu biyawmi alqiy<u>a</u>mat<b>i</b>

By the Day of Resurrection,

I do call to witness the Resurrection Day;

And I call the reprehensive soul to witness:

And by oath of the soul that reproaches itself.

No! I swear by the reproachful soul.

But nay! I call to witness the accusing voice of man's own conscience!

And I swear by the self-reproaching soul.

And I swear by the self-reproaching person (a believer).

And I swear by the blaming soul.

and nay, I swear by the self-reproaching soul!

And nay! I swear by An-Nafs Al-Lawwamah.

Nay, I swear by the accusing soul (that this Scripture is true).

And I swear by the self-critical soul!

No! I swear by the reproachful soul!

And I swear by the reproaching soul [to the certainty of resurrection].

and by the self accusing soul (that you will certainly be resurrected).

Nay! I swear by the self-accusing soul.

Wal<u>a</u> oqsimu bi<b>al</b>nnafsi allaww<u>a</u>mat<b>i</b>

and by the self-reproaching soul!

And I do call to witness the self-reproaching spirit: (Eschew Evil).

Does man think We shall not put his bones together?

Does man assume that We will never assemble his bones?

What, does man reckon We shall not gather his bones?

Does man think that We cannot [resurrect him and] bring his bones together again?

Deemest man that We shall not assemble his bones?

Does man (a disbeliever) think that We shall not assemble his bones?

Does man think that We will not reassemble his bones?

Does man imagine that We will not be able to bring his bones together again?

Does man think that We shall not assemble his bones

Thinketh man that We shall not assemble his bones?

Does man suppose that We will not put together his bones [at resurrection]?

What, does the human think We shall never gather his bones?

Does man think that We will not assemble his bones?

Do men think that We shall never be able to assemble their bones?

Does man think that We shall not gather his bones?

Aya<u>h</u>sabu alins<u>a</u>nu allan najmaAAa AAi<i><u>th</u></i><u>a</u>mah<b>u</b>

Does man think that We cannot [resurrect him and] bring his bones together again?

Does man think that We cannot assemble his bones?

Surely We are able to reform even his finger-tips.

Surely yes, why not? We can properly make all his phalanxes.

Yes indeed; We are able to shape again his fingers.

Yea indeed, We are able to make whole his very finger-tips!

Yea! WE are Able to put together evenly his finger-tips.

Yes, We are Able to put together in perfect order the tips of his fingers.

Yes indeed; We are Able to reconstruct his fingertips.

Yes indeed; We have the power to remould even his finger-tips.

Yes, We are able to put together in perfect order the tips of his fingers.

Yea, verily. We are Able to restore his very fingers!

Yes indeed, We are able to [re]shape [even] his fingertips!

Indeed yes, We are able to shape his fingerstips yet again!

Yes. [We are] Able [even] to proportion his fingertips.

We certainly have the power to restore them even the very tips of their finger.

Yea! We are able to make complete his very fingertips

Bal<u>a</u> q<u>a</u>direena AAal<u>a</u> an nusawwiya ban<u>a</u>nah<b>u</b>

Indeed, We have the power to restore his very finger tips!

Nay, We are able to put together in perfect order the very tips of his fingers.

Yet man is sceptical of what is right before him.

In fact man wishes to commit evil in front of Him!

Nay, but man desires to continue on as a libertine,

None the less man chooses to deny what lies ahead of him,

Aye! man desireth that he may sin before him.

Nay! (Man denies Resurrection and Reckoning. So) he desires to continue committing sins.

But man wants to deny what is ahead of him.

But man desires to persist in his evil ways.

Nay! Man desires to break out ahead of himself.

But man would fain deny what is before him.

Indeed, man desires to go on living viciously.

Rather, the human desires to continue in his immorality,

But man desires to continue in sin.

In fact, people want to have eternal life in this world.

Nay! man desires to give the lie to what is before him.

Bal yureedu alins<u>a</u>nu liyafjura am<u>a</u>mah<b>u</b>

Yet man wants to deny what is ahead of him:

But man wishes to do wrong (even) in the time in front of him.

He asks: "When will the Day of Resurrection be?"

He asks, “When will be the Day of Resurrection?”

asking, 'When shall be the Day of Resurrection?'

asking [derisively], "When is that Resurrection Day to be?"

He asketh: when will the Day of Resurrection be?

He asks: "When will be this Day of Resurrection?"

He asks, “When is the Day of Resurrection?”

He asks: “When will the Day of Resurrection be?”

He asks: "When will be this Day of Resurrection"

He asketh: When will be this Day of Resurrection?

He asks, ‘When will be this “day of resurrection”?!’

'When will the Day of Resurrection be' he asks,

He asks, "When is the Day of Resurrection?"

He asks, "When will be the Day of Judgment?"

He asks: When is the day of resurrection?

Yasalu ayy<u>a</u>na yawmu alqiy<u>a</u>ma<b>ti</b>

he asks, "When is this Day of Resurrection to be?"

He questions: "When is the Day of Resurrection?"

Yet when the eyes are dazzled,

So when the eyes will be blinded by light.

But when the sight is dazed

But [on that Day,] when the eyesight is by fear confounded,

When, then, the sight shall be confounded.

So, when the sight shall be dazed,

When vision is dazzled.

When the sight is dazed,

So, when Bariqa the sight.

But when sight is confounded

But when the eyes are dazzled,

but when the sight is dazed

So when vision is dazzled

When the eye is bewildered,

So when the sight becomes dazed,

Fai<u>tha</u> bariqa alba<u>s</u>ar<b>u</b>

But [on that Day], when mortal sight is confounded,

At length, when the sight is dazed,

The moon eclipsed,

And the moon will be eclipsed.

and the moon is eclipsed,

and the moon is darkened,

And the moon shall be ecliped.

And the moon will be eclipsed,

And the moon is eclipsed.

and the moon is eclipsed,

And the moon will be eclipsed.

And the moon is eclipsed

the moon is eclipsed,

and the moon eclipsed,

And the moon darkens

the moon eclipsed.

And the moon becomes dark,

Wakhasafa alqamar<b>u</b>

and the moon is eclipsed,

And the moon is buried in darkness.

And the sun and moon are conjoined,

And the sun and the moon will be united.

and the sun and moon are brought together,

and the sun and the moon are brought together

And the sun and the moon shall be joined.

And the sun and moon will be joined together (by going one into the other or folded up or deprived of their light, etc.)

And the sun and the moon are joined together.

and the sun and the moon are joined together,

And the sun and moon will be joined together.

And sun and moon are united,

and the sun and the moon are brought together,

when the sun and moon are gathered together

And the sun and the moon are joined,

and the sun and the moon are brought together,

And the sun and the moon are brought together,

WajumiAAa a<b>l</b>shshamsu wa<b>a</b>lqamar<b>u</b>

when the sun and the moon are brought together,

And the sun and moon are joined together,-

That day man will say: "Where can I find escape?"

On that day man will cry out, “Where shall I flee?”

upon that day man shall say, 'Whither to flee?'

on that Day will man exclaim "Whither to flee?"

On that Day shall man say: whither is the fleeing.

On that Day man will say: "Where (is the refuge) to flee?"

On that Day, man will say, “Where is the escape?”

on that Day will man say: “Whither the refuge?”

On that Day man will say: "Where (is the refuge) to flee"

On that day man will cry: Whither to flee!

that day man will say, ‘Where is the escape [from this day]?’

on that Day the human will ask: 'To (which place) shall I flee'

Man will say on that Day, "Where is the [place of] escape?"

people will say, "Is there anywhere to run away?"

Man shall say on that day: Whither to fly to?

Yaqoolu alins<u>a</u>nu yawmai<u>th</u>in ayna almafar<b>ru</b>

on that Day man will ask, "Where can I escape?"

That Day will Man say: "Where is the refuge?"

Never so, for there will be no escape.

Never! There is no refuge!

No indeed; not a refuge!

But nay: no refuge [for thee, O man]!

By no means! NO refuge!

No! There is no refuge!

No indeed! There is no refuge.

No, there is no refuge.

No! There is no refuge!

Alas! No refuge!

No indeed! There will be no refuge!

No, there shall be no (place of) refuge.

No! There is no refuge.

Certainly not! There will be no place of refuge.

By no means! there shall be no place of refuge!

Kall<u>a</u> l<u>a</u> wazar<b>a</b>

But there is nowhere to take refuge:

By no means! No place of safety!

With your Lord alone will be the retreat on that day.

On that day, the station is only towards your Lord.

Upon that day the recourse shall be to thy Lord.

With thy Sustainer, on that Day, the journey's end will be!

Unto thy Lord that Day is the recourse.

Unto your Lord (Alone) will be the place of rest that Day.

To your Lord on that Day is the settlement.

With your Lord alone will be the retreat that Day.

Unto your Lord will be the place of rest that Day.

Unto thy Lord is the recourse that day.

That day the [final] goal will be toward your Lord.

For on that Day the refuge shall be to your Lord.

To your Lord, that Day, is the [place of] permanence.

The only place of refuge will be with God.

With your Lord alone shall on that day be the place of rest.

Il<u>a</u> rabbika yawmai<u>th</u>in almustaqar<b>ru</b>

on that Day, to your Lord alone is the recourse.

Before thy Lord (alone), that Day will be the place of rest.

Then man will be told what he had sent ahead (of good) and what he had left behind.

On that day, man will be informed of all what he sent ahead and left behind.

Upon that day man shall be told his former deeds and his latter;

Man will be apprised, on that Day, of what he has done and what he has left undone:

To man will be declared on that Day that which he hath sent on and left behind.

On that Day man will be informed of what he sent forward (of his evil or good deeds), and what he left behind (of his good or evil traditions).

On that Day man will be informed of everything he put forward, and everything he left behind.

On that Day will man be apprised of his deeds, both the earlier and the later.

On that Day man will be informed of what he sent forward, and what he left behind.

On that day man is told the tale of that which he hath sent before and left behind.

That day man will be informed about what [works] he had sent ahead [to the scene of judgement] and [the legacy that he had] left behind.

On that Day the human shall be informed of his former and latter deeds.

Man will be informed that Day of what he sent ahead and kept back.

On that day, people will be informed of all that they had done and all that they were supposed to do.

Man shall on that day be informed of what he sent before and (what he) put off.

Yunabbao alins<u>a</u>nu yawmai<u>th</u>in bim<u>a</u> qaddama waakhkhar<b>a</b>

On that Day, man will be told of all that he has sent before and what he has left behind.

That Day will Man be told (all) that he put forward, and all that he put back.

In fact man is a witness against himself,

In fact, man himself is keeping an eye on his state of affairs!

nay, man shall be a clear proof against himself,

nay, but man shall against himself be an eye-witness,

Aye! man against himself shall be an enlightenment.

Nay! Man will be a witness against himself [as his body parts (skin, hands, legs, etc.) will speak about his deeds].

And man will be evidence against himself.

But lo, man is well aware of himself,

Nay! Man will be well informed about himself,

Oh, but man is a telling witness against himself,

Indeed, man is a witness to himself,

He shall be a clear proof against himself,

Rather, man, against himself, will be a witness,

In fact, people are well-aware of their own soul

Nay! man is evidence against himself,

Bali alins<u>a</u>nu AAal<u>a</u> nafsihi ba<u>s</u>eera<b>tun</b>

Indeed, man shall be a witness against himself,

Nay, man will be evidence against himself,

Whatever the excuses he may offer.

And even if he presents all the excuses he has, none will be listened to.

even though he offer his excuses.

even though he may veil himself in excuses.

Although he may put forth his pleas.

Though he may put forth his excuses (to cover his evil deeds).

Even as he presents his excuses.

even though he might make up excuses.

Though he may put forth his excuses.

Although he tender his excuses.

though he should offer excuses [to justify his failings].

even though he offers his excuses.

Even if he presents his excuses.

even though they make excuses.

Though he puts forth his excuses.

Walaw alq<u>a</u> maAA<u>ath</u>eerah<b>u</b>

in spite of all the excuses he may offer.

Even though he were to put up his excuses.

Do not forestall (the revelation before its completion) by acting in haste.

O dear Prophet (Mohammed – peace and blessings be upon him), do not cause your tongue to move along with the Qur’an in order to learn it faster.

Move not thy tongue with it to hasten it;

MOVE NOT thy tongue in haste, [repeating the words of the revelation:]

Move not thy tongue therewith that thou mayest hasten therewith.

Move not your tongue concerning (the Quran, O Muhammad SAW) to make haste therewith.

Do not wag your tongue with it, to hurry on with it.

(O Prophet), do not stir your tongue hastily (to commit the Revelation to memory).

Move not your tongue concerning to make haste therewith.

Stir not thy tongue herewith to hasten it.

Do not move your tongue with it to hasten it.

Do not move your tongue with it (the Revelation) to hasten it.

Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur'an.

(Muhammad), do not move your tongue too quickly to recite the Quran.

Do not move your tongue with it to make haste with it,

L<u>a</u> tu<u>h</u>arrik bihi lis<u>a</u>naka litaAAjala bih<b>i</b>

[Prophet], do not move your tongue too fast in your attempt to learn this revelation:

Move not thy tongue concerning the (Qur'an) to make haste therewith.

Surely its collection and recitation are Our responsibility.

Indeed assembling the Qur’an and reading it are upon Us.

Ours it is to gather it, and to recite it.

for, behold, it is for Us to gather it [in thy heart,] and to cause it to be read [as it ought to be read].

Verily upon us is the collecting thereof and the reciting thereof.

It is for Us to collect it and to give you (O Muhammad SAW) the ability to recite it (the Quran),

Upon Us is its collection and its recitation.

Surely it is for Us to have you commit it to memory and to recite it.

It is for Us to collect it and that it be recited.

Lo! upon Us (resteth) the putting together thereof and the reading thereof.

Indeed it is up to Us to put it together and to recite it.

It's gathering and reciting is upon Us.

Indeed, upon Us is its collection [in your heart] and [to make possible] its recitation.

We shall be responsible for its collection and its recitation.

Surely on Us (devolves) the collecting of it and the reciting of it.

Inna AAalayn<u>a</u> jamAAahu waqur<u>a</u>nah<b>u</b>

We Ourself shall see to its collection and recital.

It is for Us to collect it and to promulgate it:

So, as We recite it, follow its reading.

So when We have read it, you should thereupon follow what is read.

So, when We recite it, follow thou its recitation.

Thus, when We recite it, follow thou its wording [with all thy mind]:

Wherefore when We reciteit, follow thou the reciting thereof.

And when We have recited it to you [O Muhammad SAW through Jibrael (Gabriel)], then follow you its (the Quran's) recital.

Then, when We have recited it, follow its recitation.

And so when We recite it, follow its recitation attentively;

And when We have recited it to you, then follow its recitation.

And when We read it, follow thou the reading;

And when We have recited it, follow its recitation.

When We recite it, follow its recitation.

So when We have recited it [through Gabriel], then follow its recitation.

When We recite it, follow its recitation (by Us).

Therefore when We have recited it, follow its recitation.

Fai<u>tha</u> qaran<u>a</u>hu fa<b>i</b>ttabiAA qur<u>a</u>nah<b>u</b>

When We have recited it, follow its words attentively;

But when We have promulgated it, follow thou its recital (as promulgated):

The exposition of its meaning surely rests on Us.

Then indeed, to explain its details to you is upon Us.

Then Ours it is to explain it.

and then, behold, it will be for Us to make its meaning clear.

And thereafter verily upon us is is the expounding thereof.

Then it is for Us (Allah) to make it clear to you,

Then upon Us is its explanation.

then it will be for Us to explain it.

Then it is for Us to make it clear.

Then lo! upon Us (resteth) the explanation thereof.

Then, its exposition [also] lies with Us.

It's explanation is upon Us.

Then upon Us is its clarification [to you].

We shall be responsible for its explanation.

Again on Us (devolves) the explaining of it.

Thumma inna AAalayn<u>a</u> bay<u>a</u>nah<b>u</b>

and then, it will be for Us to make its meaning clear.

Nay more, it is for Us to explain it (and make it clear):

But no. You love this transient life,

None except you, O disbelievers – you love what you have, the fleeting one.

No indeed; but you love the hasty world,

NAY, but [most of] you love this fleeting life,

By no means! Verily ye love the Herein.

Not [as you think, that you (mankind) will not be resurrected and recompensed for your deeds], but (you men) love the present life of this world,

Alas, you love the fleeting life.

Nay; the truth is that you love ardently (the good of this world) that can be obtained hastily,

But no! Rather you love the present life of this world,

Nay, but ye do love the fleeting Now

No! Indeed, you love this transitory life

Yet you love this hasty world

No! But you love the immediate

Human beings certainly do not want to pay much attention to the Quran. In fact, they love the worldly life

Nay! But you love the present life,

Kall<u>a</u> bal tu<u>h</u>ibboona alAA<u>a</u>jila<b>ta</b>

Truly, you love immediate gain

Nay, (ye men!) but ye love the fleeting life,

And neglect the Hereafter.

And you have forsaken the Hereafter.

and leave be the Hereafter.

and give no thought to the life to come [and to Judgment Day]!

And leave the Hereafter.

And leave (neglect) the Hereafter.

And you disregard the Hereafter.

and are oblivious of the Hereafter.

And neglect the Hereafter.

And neglect the Hereafter.

and forsake the Hereafter.

and are heedless of the Everlasting Life.

And leave the Hereafter.

and neglect the life to come.

And neglect the hereafter.

Wata<u>th</u>aroona al<u>a</u>khira<b>ta</b>

and neglect the Hereafter.

And leave alone the Hereafter.

How many faces will be refulgent on that Day,

On that day, some faces will shine with freshness.

Upon that day faces shall be radiant,

Some faces will on that Day be bright with happiness,

Countenances on that Day shall be resplendent,

Some faces that Day shall be Nadirah (shining and radiant).

Faces on that Day will be radiant.

Some faces on that Day will be fresh and resplendent,

Some faces that Day shall be Nadirah.

That day will faces be resplendent,

Some faces will be fresh on that day,

On that Day there shall be radiant faces,

[Some] faces, that Day, will be radiant,

On the Day of Judgment some faces will be bright,

(Some) faces on that day shall be bright,

Wujoohun yawmai<u>th</u>in n<u>ad</u>ira<b>tun</b>

Some faces will be radiant on that Day,

Some faces, that Day, will beam (in brightness and beauty);-

Waiting for their Lord.

Looking toward their Lord.

gazing upon their Lord;

looking up to their Sustainer;

Looking toward their Lord.

Looking at their Lord (Allah);

Looking towards their Lord.

and will be looking towards their Lord;

Looking at their Lord.

Looking toward their Lord;

looking to their Lord,

gazing towards their Lord.

Looking at their Lord.

and look forward to receiving mercy from their Lord.

Looking to their Lord.

Il<u>a</u> rabbih<u>a</u> n<u>a</u><i><u>th</u></i>ira<b>tun</b>

looking towards their Lord;

Looking towards their Lord;

And how many faces on that Day will be woe-begone

And on that day some faces will be ghastly.

and upon that day faces shall be scowling,

and some faces will on that Day be overcast with despair,

And countenances on that Day shall be scowling.

And some faces, that Day, will be Basirah (dark, gloomy, frowning, and sad),

And faces on that Day will be gloomy.

and some faces on that Day will be gloomy,

And some faces that Day will be Basirah,

And that day will other faces be despondent,

and some faces will be scowling on that day,

And on that Day there shall be scowling faces,

And [some] faces, that Day, will be contorted,

Others will be despondent,

And (other) faces on that day shall be gloomy,

Wawujoohun yawmai<u>th</u>in b<u>a</u>sira<b>tun</b>

and some faces will on that Day be gloomy,

And some faces, that Day, will be sad and dismal,

Fearing that a great disaster is going to befall them.

Knowing that they will be subjected to a torment that breaks the backs.

thou mightest think the Calamity has been wreaked on them.

knowing that a crushing calamity is about to befall them.

Imagining that there will befall them a waiste-breaking calomity.

Thinking that some calamity was about to fall on them;

Realizing that a back-breaker has befallen them.

believing that a crushing calamity is about to strike them.

Thinking that some calamity is about to fall on them.

Thou wilt know that some great disaster is about to fall on them.

knowing that they will be dealt out a punishment breaking the spine.

so they might think the Calamity had been inflicted upon them.

Expecting that there will be done to them [something] backbreaking.

certain of facing a great calamity.

Knowing that there will be made to befall them some great calamity.

Ta<i><u>th</u></i>unnu an yufAAala bih<u>a</u> f<u>a</u>qira<b>tun</b>

dreading some great affliction.

In the thought that some back-breaking calamity was about to be inflicted on them;

Never so, for when life withdraws into the clavicula,

Yes indeed, when the soul will reach up to the throat.

No indeed; when it reaches the clavicles

NAY, but when [the last breath] comes up to the throat [of a dying man],

By no means! When it cometh up to he collar-bone.

Nay, when (the soul) reaches to the collar bone (i.e. up to the throat in its exit),

Indeed, when it has reached the breast-bones.

Nay; when a man's soul reaches up to the throat,

Nay, when it rea- ches to the collarbones.

Nay, but when the life cometh up to the throat

No indeed! When it reaches up to the collar bones

But, when (the soul) reaches the collar bone

No! When the soul has reached the collar bones

Some people, certainly, do not believe in it, but when a person's soul reaches up to his throat

Nay! When it comes up to the throat,

Kall<u>a</u> i<u>tha</u> balaghati a<b>l</b>ttar<u>a</u>qiy<b>a</b>

But when [man's soul] reaches the throat,

Yea, when (the soul) reaches to the collar-bone (in its exit),

And it is asked: "Is there any reciter of charms and amulets?"

And they will say, “Is there any one – any magician?”

and it is said, 'Who is an enchanter?'

and people ask, "Is there any wizard [that could save him]?"

And it is cried. who can charm?

And it will be said: "Who can cure him and save him from death?"

And it is said, “Who is the healer?”

and it is said: “Is there any enchanter who can step forward and help (by his chanting)?”

And it will be said: "Who can cure him"

And men say: Where is the wizard (who can save him now)?

and it is said, ‘Who will take him up?’

and it is said: 'Who is a healing chanter'

And it is said, "Who will cure [him]?"

and the angels say, "Who will take away his soul,

And it is said: Who will be a magician?

Waqeela man r<u>a</u>q<b>in</b>

and when it is asked: "Could any magician save him now?";

And there will be a cry, "Who is a magician (to restore him)?"

He will then realise it is the parting,

And he will realise that this is the parting.

and he thinks that it is the parting

the while he [himself] knows that this is the parting,

And he bethinketh that it is the time of parting.

And he (the dying person) will conclude that it was (the time) of departing (death);

And He realizes that it is the parting.

and he realises that the hour of parting is come,

And he will think that it was the parting;

And he knoweth that it is the parting;

and he knows that it is the [time of] parting,

and when he thinks it is the time of departure

And the dying one is certain that it is the [time of] separation

(the angels of mercy or the angels of wrath,)" then, he will realize that it is time to leave this world.

And he is sure that it is the (hour of) parting

Wa<i><u>th</u></i>anna annahu alfir<u>a</u>q<b>u</b>

and he knows that it is the time of parting;

And he will conclude that it was (the Time) of Parting;

And anguish will be heaped upon anguish:

And one shin will curl up with the other shin.

and leg is intertwined with leg,

and is enwrapped in the pangs of death

And one shank is entangled with the other shank.

And leg will be joined with another leg (shrouded)

And leg is entwined with leg.

and calf is inter-twined with calf.

And one shank will be joined with another shank.

And agony is heaped on agony;

and each shank clasps the other shank,

and when leg is intertwined with leg,

And the leg is wound about the leg,

When legs are twisted around each other,

And affliction is combined with affliction;

Wa<b>i</b>ltaffati a<b>l</b>ss<u>a</u>qu bi<b>a</b>lss<u>a</u>q<b>i</b>

when his legs are brought together [when affliction is combined with affliction];

And one leg will be joined with another:

To your Lord then will be the driving.

On that day, the herding will be only towards your Lord.

upon that day unto thy Lord shall be the driving.

at that time towards thy Sustainer does he feel impelled to turn!

Unto thy Lord that Day is the drive.

The drive will be, on that Day, to your Lord (Allah)!

To your Lord on that Day is the drive.

On that Day you will be driven to your Lord.

The drive will be on that Day to your Lord!

Unto thy Lord that day will be the driving.

that day he shall be driven toward your Lord.

upon that Day the driving shall be to your Lord.

To your Lord, that Day, will be the procession.

that will be the time to be driven to one's Lord.

To your Lord on that day shall be the driving.

Il<u>a</u> rabbika yawmai<u>th</u>in almas<u>a</u>q<b>u</b>

on that Day he will be driven towards your Lord!

That Day the Drive will be (all) to thy Lord!

For he neither believed nor prayed,

Neither did he believe it to be true, nor did he offer the prayer.

For he confirmed it not, and did not pray,

[Useless, though, will be his repentance: for [as long as he was alive] he did not accept the truth, nor did he pray [for enlightenment],

He neither believed nor prayed,

So he (the disbeliever) neither believed (in this Quran, in the Message of Muhammad SAW) nor prayed!

He neither believed nor prayed.

But he did not verify the Truth, nor did he observe Prayer;

So, he neither believed nor prayed!

For he neither trusted, nor prayed.

He neither confirmed [the messages of Allah], nor did he pray,

Because, he neither believed nor prayed;

And the disbeliever had not believed, nor had he prayed.

The human being does not want to believe the Truth, nor does he want to pray.

So he did not accept the truth, nor did he pray,

Fal<u>a</u> <u>s</u>addaqa wal<u>a</u> <u>s</u>all<u>a</u>

He neither believed nor prayed,

So he gave nothing in charity, nor did he pray!-

But only disavowed and turned away;

But he denied and turned away.

but he cried it lies, and he turned away,

but, on the contrary, he gave the lie to the truth and turned away [from it],

But he belied and turned away.

But on the contrary, he belied (this Quran and the Message of Muhammad SAW) and turned away!

But he denied and turned away.

on the contrary, he gave the lie to the Truth and turned his back upon it,

But on the contrary, he denied and turned away!

But he denied and flouted.

but denied [them] and turned away,

he belied the truth and turned away;

But [instead], he denied and turned away.

He rejects the faith, turns away

But called the truth a lie and turned back,

Wal<u>a</u>kin ka<u>thth</u>aba watawall<u>a</u>

but rejected the Truth and turned away!

But on the contrary, he rejected Truth and turned away!

Then he strutted back to his people.

Then he went back to his home in pride.

then he went to his household arrogantly.

and then went arrogantly back to what he had come from.

Then he departed Unto his house hold conceitedly.

Then he walked in full pride to his family admiring himself!

Then he went to his family, full of pride.

then he went back to his kinsfolk, elated with pride.

Then he walked in conceit to his family admiring himself!

Then went he to his folk with glee.

and went back swaggering to his family.

then went arrogantly to his household.

And then he went to his people, swaggering [in pride].

and haughtily goes to his people.

Then he went to his followers, walking away in haughtiness.

Thumma <u>th</u>ahaba il<u>a</u> ahlihi yatama<u>tta</u>

Then he went off to his people, swaggering.

Then did he stalk to his family in full conceit!

Alas the woe for you, alas!

Your ruin has come close, still closer.

Nearer to thee and nearer

[And yet, O man, thine end comes hourly] nearer unto thee, and nearer –

Woe Unto thee; woe!

Woe to you [O man (disbeliever)]! And then (again) woe to you!

Woe to you; and woe.

This (attitude) is worthy of you, altogether worthy;

Woe to you! And then woe to you!

Nearer unto thee and nearer,

So, woe to you! Woe to you!

Near to you and nearer,

Woe to you, and woe!

Woe to you!

Nearer to you (is destruction) and nearer,

Awl<u>a</u> laka faawl<u>a</u>

Woe to you, [O man!], yes, woe to you.

Woe to thee, (O men!), yea, woe!

Alas, the woe for you!

Again your ruin has come close, still closer.

then nearer to thee and nearer!

and ever nearer unto thee, and nearer!

Again, woe Unto thee, woe!

Again, woe to you [O man (disbeliever)]! And then (again) woe to you!

Then again: Woe to you; and woe.

again, it is worthy of you, altogether worthy.

Again, woe to you! And then woe to you!

Again nearer unto thee and nearer (is the doom).

Again, woe to you! Woe to you!

then nearer to you and nearer!

Then woe to you, and woe!

Woe to you!

Again (consider how) nearer to you and nearer.

Thumma awl<u>a</u> laka faawl<u>a</u>

Again, woe to you, [O man!], yes, woe to you!

Again, Woe to thee, (O men!), yea, woe!

Does man think that he will be left alone to himself, free?

Does man assume that he will be let loose?

What, does man reckon he shall be left to roam at will?

DOES MAN, then, think that he is to be left to himself to go about at will?

Deemest man that he is to be left uncontrolled?

Does man think that he will be left Suda [neglected without being punished or rewarded for the obligatory duties enjoined by his Lord (Allah) on him]?

Does man think that he will be left without purpose?

Does man think that he will be left alone, unquestioned?

Does man think that he will be left neglected

Thinketh man that he is to be left aimless?

Does man suppose that he has been abandoned to futility?

Does the human think he will be left to roam at will?

Does man think that he will be left neglected?

For you, the human being of such behavior, will certainly deserve it.

Does man think that he is to be left to wander without an aim?

Aya<u>h</u>sabu alins<u>a</u>nu an yutraka sud<u>a</u><b>n</b>

Does man, then, think that he is to be left to himself, to go about at will?

Does man think that he will be left uncontrolled, (without purpose)?

Was he not an emitted drop of semen,

Was he not just a drop of the semen that is discharged?

Was he not a sperm-drop spilled?

Was he not once a [mere] drop of sperm that had been spilt,

Was he not a sperm of emission emitted?

Was he not a Nutfah (mixed male and female discharge of semen) poured forth?

Was he not a drop of ejaculated semen?

Was he not a drop of ejaculated semen,

Was he not a Nutfah of semen emitted

Was he not a drop of fluid which gushed forth?

Was he not a drop of emitted semen,

What, was he not an ejaculated drop (of sperm)?

Had he not been a sperm from semen emitted?

Does the human being think that he will be left uncontrolled?

Was he not a small seed in the seminal elements,

Alam yaku nu<u>t</u>fatan min manayyin yumn<u>a</u>

Was he not once a drop of ejaculated semen,

Was he not a drop of sperm emitted (in lowly form)?

Then formed into an embryo? Then He fashioned, shaped and proportioned

He then became a clot – so Allah created him, then made him proper.

Then he was a blood-clot, and He created and formed,

and thereafter became a germ-cell - whereupon He created and formed [it] in accordance with what [it] was meant to be,

Then he became a clot; then He created him and formed him.

Then he became an 'Alaqa (a clot); then (Allah) shaped and fashioned (him) in due proportion.

Then he became a clot. And He created and proportioned?

then he became a clot, and then Allah made it into a living body and proportioned its parts,

Then he became an `Alaqah; then shaped and fashioned in due proportion.

Then he became a clot; then (Allah) shaped and fashioned

and then a clinging mass? Whereat He created and proportioned [him],

Then he was a clot of blood, then He created and formed him

Then he was a clinging clot, and [Allah] created [his form] and proportioned [him]

Was he not once just a drop of discharged sperm.

Then he was a clot of blood, so He created (him) then made (him) perfect.

Thumma k<u>a</u>na AAalaqatan fakhalaqa fasaww<u>a</u>

which then became a leech-like clot; then God shaped and fashioned him in due proportion,

Then did he become a leech-like clot; then did (Allah) make and fashion (him) in due proportion.

And assigned it sexes, male and female.

So created from him a pair, the male and female.

and He made of him two kinds, male and female.

and fashioned out of it the two sexes, the male and the female?

And made of him the two sexes, male and female.

And made him in two sexes, male and female.

And made of him the two sexes, the male and the female?

and then He made of him a pair, male and female?

And made of him two sexes, male and female.

And made of him a pair, the male and female.

and made of him the two sexes, male and female.

and made from him two kinds, male and female.

And made of him two mates, the male and the female.

Was he not turned into a clot of blood? God then formed him and gave him proper shape. From the human being, God made males and females in pairs.

Then He made of him two kinds, the male and the female.

FajaAAala minhu a<b>l</b>zzawjayni a<b>l</b><u>thth</u>akara wa<b>a</b>lonth<u>a</u>

fashioning out of him the two sexes, the male and the female?

And of him He made two sexes, male and female.

Cannot such as He bring the dead to life?

So will He, Who has done all this, not be able to revive the dead?

What, is He not able to quicken the dead?

Is not He, then; able to bring the dead back to life?

Is not That One then Able to quicken the dead?

Is not He (Allah Who does that), Able to give life to the dead? (Yes! He is Able to do all things).

Is He not Able to revive the dead?

Does He, then, not have the power to bring back the dead to life?

Is it not so then, that He would be able to give life to the dead

Is not He (Who doeth so) Able to bring the dead to life?

Is not [someone like] that able to revive the dead?

What, is He then unable to revive the dead?

Is not that [Creator] Able to give life to the dead?

Does He then not have the power to bring the dead back to life?

Is not He able to give life to the dead?

Alaysa <u>tha</u>lika biq<u>a</u>dirin AAal<u>a</u> an yu<u>h</u>yiya almawt<u>a</u>

Then is He not able to bring the dead back to life?

Has not He, (the same), the power to give life to the dead?

WAS THERE NOT a time in the life of man when he was not even a mentionable thing?

Indeed there has been a time for man, when even his name did not exist anywhere.

Has there come on man a while of time when he was a thing unremembered?

HAS THERE [not] been an endless span of time before man [appeared - a time] when he was not yet a thing to be thought of?

Surely there hath come upon man a space of time when he was not a thing worth mentioning.

Has there not been over man a period of time, when he was nothing to be mentioned?

Has there come upon man a period of time when he was nothing to be mentioned?

Was there a period of time when man was not even worthy of a mention?

Has there not been over man a period of time, when he was not a thing worth mentioning

Hath there come upon man (ever) any period of time in which he was a thing unremembered?

Has there been a period of time for man when he was not anything worthy of mention?

Indeed, there came upon the human a period of time when he was an unremembered thing.

Has there [not] come upon man a period of time when he was not a thing [even] mentioned?

There was certainly a time when there was no mention of the human being.

There surely came over man a period of time when he was a thing not worth mentioning.

Hal at<u>a</u> AAal<u>a</u> alins<u>a</u>ni <u>h</u>eenun mina a<b>l</b>ddahri lam yakun shayan ma<u>th</u>koor<u>a</u><b>n</b>

Was there not a period of time when man was nothing worth mentioning?

Has there not been over Man a long period of Time, when he was nothing - (not even) mentioned?

Verily We created man from a sperm yoked (to the ovum) to bring out his real substance, then gave him hearing and sight.

Indeed We have created man from mixed semen; in order to test him – We therefore made him hearing, knowing.

We created man of a sperm-drop, a mingling, and We made him hearing, seeing.

Verily, it is We who have created man out of a drop of sperm intermingled, so that We might try him [in his later life]: and therefore We made him a being endowed with hearing and sight.

Verily We! We created man from a sperm of mixtures, that We might prove him, wherefore We made him hearing, seeing.

Verily, We have created man from Nutfah drops of mixed semen (discharge of man and woman), in order to try him, so We made him hearer, seer.

We created man from a liquid mixture, to test him; and We made him hearing and seeing.

Verily We created man out of a drop of intermingled sperm so that We might try him, and We therefore endowed him with hearing and sight.

Verily, We have created man from Nutfah Amshaj, in order to try him, so, We made him hearer and seer.

Lo! We create man from a drop of thickened fluid to test him; so We make him hearing, knowing.

Indeed We created man from the drop of a mixed fluid so that We may put him to test, so We endowed with hearing and sight.

We have created the human from a (sperm) drop, a mixture, testing him; We made him to hear and see.

Indeed, We created man from a sperm-drop mixture that We may try him; and We made him hearing and seeing.

We created the human being from the union of sperm and egg to test him. We gave him hearing and vision.

Surely We have created man from a small life-germ uniting (itself): We mean to try him, so We have made him hearing, seeing.

Inn<u>a</u> khalaqn<u>a</u> alins<u>a</u>na min nu<u>t</u>fatin amsh<u>a</u>jin nabtaleehi fajaAAaln<u>a</u>hu sameeAAan ba<u>s</u>eer<u>a</u><b>n</b>

We created man from a drop of mingled fluid so that We might try him; We gave him hearing and sight;

Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of Hearing and Sight.

We surely showed him the way that he may either be grateful or deny.

We have indeed shown him the way – whether he is grateful or ingrate.

Surely We guided him upon the way whether he be thankful or unthankful.

Verily, We have shown him the way: [and it rests with him to prove himself] either grateful or ungrateful.

Verily We! We shewed him the way; then he becometh either thankful or ingrate.

Verily, We showed him the way, whether he be grateful or ungrateful.

We guided him to the way, be he appreciative or unappreciative.

Surely We showed him the Right Path, regardless of whether he chooses to be thankful or unthankful (to his Lord).

Verily, We guided him to the way, whether he be grateful or ungrateful.

Lo! We have shown him the way, whether he be grateful or disbelieving.

Indeed We have guided him to the way, be he grateful or ungrateful.

Indeed, We have guided him to the path, he is either grateful or ungrateful.

Indeed, We guided him to the way, be he grateful or be he ungrateful.

We showed him the right path whether he would be grateful or ungrateful.

Surely We have shown him the way: he may be thankful or unthankful.

Inn<u>a</u> hadayn<u>a</u>hu a<b>l</b>ssabeela imm<u>a</u> sh<u>a</u>kiran waimm<u>a</u> kafoor<u>a</u><b>n</b>

We showed him the way, whether he be grateful or ungrateful.

We showed him the Way: whether he be grateful or ungrateful (rests on his will).

We have prepared for unbelievers chains and collars and a blazing fire.

We have indeed kept prepared chains, and shackles and a blazing fire for the disbelievers.

Surely We have prepared for the unbelievers chains, fetters, and a Blaze.

[Now,] behold, for those who deny the truth We have readied chains and shackles, and a blazing flame

Verily We! We have gotten ready for the infidels chains and collars and a Blaze.

Verily, We have prepared for the disbelievers iron chains, iron collars, and a blazing Fire.

We have prepared for the faithless chains, and yokes, and a Searing Fire.

For the unbelievers, We have kept ready chains and fetters and a Blazing Fire.

Verily, We have prepared for the disbelievers iron chains, iron collars, and Sa`ir.

Lo! We have prepared for disbelievers manacles and carcans and a raging fire.

Indeed for the faithless We have prepared chains, iron collars, and a blaze.

Indeed, for the unbelievers We have prepared chains, fetters and a Blazing (Fire).

Indeed, We have prepared for the disbelievers chains and shackles and a blaze.

We have prepared chains, shackles, and flaming fire (for the disbelievers).

Surely We have prepared for the unbelievers chains and shackles and a burning fire.

Inn<u>a</u> aAAtadn<u>a</u> lilk<u>a</u>fireena sal<u>a</u>sila waaghl<u>a</u>lan wasaAAeer<u>a</u><b>n</b>

[Now,] behold, for those who deny the truth, We have prepared chains, iron collars and a blazing fire, but

For the Rejecters we have prepared chains, yokes, and a blazing Fire.

Surely the devotees will drink cups flavoured with palm blossoms

Indeed the virtuous will drink from a cup, containing a mixture of Kafoor.

Surely the pious shall drink of a cup whose mixture is camphor,

[whereas,] behold, the truly virtuous shall drink from a cup flavoured with the calyx of sweet-smelling flowers:

Verily the pious shall drink of a cup whereof the admixture is like Unto camphor.

Verily, the Abrar (pious, who fear Allah and avoid evil), shall drink a cup (of wine) mixed with water from a spring in Paradise called Kafur.

But the righteous will drink from a cup whose mixture is aroma.

The virtuous shall drink from a cup tempered with camphor water.

Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur.

Lo! the righteous shall drink of a cup whereof the mixture is of Kafur,

Indeed the pious will drink from a cup seasoned with Kafur,

But the righteous shall drink of a goblet mixed with camphor;

Indeed, the righteous will drink from a cup [of wine] whose mixture is of Kafur,

The virtuous ones will drink from a cup containing camphor

Surely the righteous shall drink of a cup the admixture of which is camphor

Inna alabr<u>a</u>ra yashraboona min kasin k<u>a</u>na miz<u>a</u>juh<u>a</u> k<u>a</u>foor<u>a</u><b>n</b>

the righteous shall drink from a cup mixed with the coolness of kafur,

As to the Righteous, they shall drink of a Cup (of Wine) mixed with Kafur,-

From a spring of which the votaries of God will drink and make it flow in abundance.

The Kafoor is a spring, from which the chosen bondmen of Allah will drink, causing it to flow wherever they wish inside their palaces.

a fountain whereat drink the servants of God, making it to gush forth plenteously.

a source [of bliss] whereof God's servants shall drink, seeing it flow in a flow abundant.

From a fountain whence the bondmen of Allah will drink, causing it to gush abundantly.

A spring wherefrom the slaves of Allah will drink, causing it to gush forth abundantly.

A spring from which the servants of God will drink, making it gush abundantly.

This will be a gushing spring wherefrom Allah's servants shall drink wine, a spring from which they will take out channels wherever they wish.

A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly.

A spring wherefrom the slaves of Allah drink, making it gush forth abundantly,

a spring where Allah’s servants will drink, making it gush forth as they please.

a fountain at which the worshipers of Allah drink and make it gush forth abundantly;

A spring of which the [righteous] servants of Allah will drink; they will make it gush forth in force [and abundance].

which flows from a spring from which the servants of God will drink.

A fountain from which the servants of Allah shall drink; they make it to flow a (goodly) flowing forth.

AAaynan yashrabu bih<u>a</u> AAib<u>a</u>du All<u>a</u>hi yufajjiroonah<u>a</u> tafjeer<u>a</u><b>n</b>

a spring from which God's servants will drink, making it gush forth in branches.

A Fountain where the Devotees of Allah do drink, making it flow in unstinted abundance.

Those who fulfil their vows and fear the Day whose evil shall be diffused far and wide,

They fulfil their pledges, and fear a day the evil of which is widespread.

They fulfil their vows, and fear a day whose evil is upon the wing;

[The truly virtuous are] they [who] fulfil their vows, and stand in awe of a Day the woe of which is bound to spread far and wide,

They fulfill their vow and dread a Day the evil whereof shall be widespreading.

They (are those who) fulfill (their) vows, and they fear a Day whose evil will be wide-spreading.

They fulfill their vows, and dread a Day whose ill is widespread.

These will be the ones who fulfil their vows and dread the Day whose woe shall be spread far and wide;

They fulfill (their) vows, and they fear a Day whose evil will be wide-spreading.

(Because) they perform the vow and fear a day whereof the evil is wide-spreading,

They fulfill their vows and fear a day whose ill will be widespread.

they who keep their vows and fear a Day whose evil is spread;

They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread.

The servants of God fulfill their vows and are afraid of the day in which there will be widespread terror.

They fulfill vows and fear a day the evil of which shall be spreading far and wide.

Yoofoona bi<b>al</b>nna<u>th</u>ri wayakh<u>a</u>foona yawman k<u>a</u>na sharruhu musta<u>t</u>eer<u>a</u><b>n</b>

They keep their vows and fear a day the woe of which will spread far and wide;

They perform (their) vows, and they fear a Day whose evil flies far and wide.

And feed the needy for the love of Him, and the orphans and the captives,

And out of His love, they give food to the needy, the orphan and the prisoner.

they give food, for the love of Him, to the needy, the orphan, the captive:

and who give food - however great be their own want of it - unto the needy, and the orphan, and the captive,

And they feed with food, for love of Him, the needy, and the orphan and the captive.

And they give food, inspite of their love for it (or for the love of Him), to Miskin (poor), the orphan, and the captive,

And they feed, for the love of Him, the poor, and the orphan, and the captive.

those who, for the love of Him, feed the needy, and the orphan, and the captive,

And they give food, inspite of their love for it, to the poor, the orphan and the captive,

And feed with food the needy wretch, the orphan and the prisoner, for love of Him,

For the love of Him, they feed the needy, the orphan and the prisoner,

who give food, for the love of Him to the needy, the orphan, and the captive,

And they give food in spite of love for it to the needy, the orphan, and the captive,

They feed the destitute, orphans, and captives for the love of God, saying,

And they give food out of love for Him to the poor and the orphan and the captive:

Wayu<u>t</u>AAimona a<b>l</b><u>tt</u>aAA<u>a</u>ma AAal<u>a</u> <u>h</u>ubbihi miskeenan wayateeman waaseer<u>a</u><b>n</b>

they give food, despite their love for it, to the poor and orphans and captives,

And they feed, for the love of Allah, the indigent, the orphan, and the captive,-

(Saying): "We feed you for the sake of God, desiring neither recompense nor thanks.

They say to them, “We give you food, only for the sake of Allah – we do not seek any reward or thanks from you.”

'We feed you only for the Face of God; we desire no recompense from you, no thankfulness;

[saying, in their hearts,] "We feed you for the sake of God alone: we desire no recompense from you, nor thanks:

Saying: we feed you only for the sake of Allah; we desire not from you any recompense or thanks.

(Saying): "We feed you seeking Allah's Countenance only. We wish for no reward, nor thanks from you.

“We only feed you for the sake of God. We want from you neither compensation, nor gratitude.

(saying): “We feed you only for Allah's sake; we do not seek of you any recompense or thanks,

(Saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you."

(Saying): We feed you, for the sake of Allah only. We wish for no reward nor thanks from you;

[saying,] ‘We feed you only for the sake of Allah. We desire no reward from you, nor thanks.

(saying): 'We feed you only desirous of the Face of Allah; we seek of you neither recompense nor thanks,

[Saying], "We feed you only for the countenance of Allah. We wish not from you reward or gratitude.

"We only feed you for the sake of God and we do not want any reward or thanks from you.

We only feed you for Allah's sake; we desire from you neither reward nor thanks:

Innam<u>a</u> nu<u>t</u>AAimukum liwajhi All<u>a</u>hi l<u>a</u> nureedu minkum jaz<u>a</u>an wal<u>a</u> shukoor<u>a</u><b>n</b>

saying, "We feed you for the sake of God alone, we seek neither recompense nor thanks from you.

(Saying),"We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks.