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Tarteel AI 31

We have kept account of everything in a book.

And We have kept recorded everything in a Book, accounted for.

and everything We have numbered in a Book.

but We have placed on record every single thing [of what they did].

And everything We have recorded in a book.

And all things We have recorded in a Book.

But We have enumerated everything in writing.

And everything have We recorded in a Book.

And all things We have recorded in a Book.

Everything have We recorded in a Book.

and We have figured everything in a Book.

and everything We have numbered in a Book.

But all things We have enumerated in writing.

However, We have recorded everything in a book.

And We have recorded everything in a book,

Wakulla shayin a<u>hs</u>ayn<u>a</u>hu kit<u>a</u>b<u>a</u><b>n</b>

but We have recorded everything in a Book.

And all things have We preserved on record.

So taste (the fruit of what you sowed), for We shall add nothing but torment,

Therefore taste it now – We shall not increase anything for you except the punishment.

'Taste! We shall increase you not save in chastisement.'

[And so We shall say:] "Taste, then, [the fruit of your evil doings,] for now We shall bestow on you nothing but more and more suffering!"

Taste therefore. We shall not increase you in aught but torment.

So taste you (the results of your evil actions); no increase shall We give you, except in torment.

So taste! We will increase you only in suffering.

So taste (the fruit of your deeds). We shall only increase your torment.

So taste you. No increase shall We give you, except in torment.

So taste (of that which ye have earned). No increase do We give you save of torment.

So [now] taste! We shall increase you in nothing but punishment!

'Taste! We shall not increase you except in punishment'

"So taste [the penalty], and never will We increase you except in torment."

(They will be told), "Suffer, We shall only increase the torment for you".

So taste! for We will not add to you aught but chastisement.

Fa<u>th</u>ooqoo falan nazeedakum ill<u>a</u> AAa<u>tha</u>b<u>a</u><b>n</b>

[So We shall say], "Taste, then, [the fruit of your evil doings,] for now We shall bestow on you nothing but more and more suffering!"

"So taste ye (the fruits of your deeds); for no increase shall We grant you, except in Punishment."

As for those who preserve themselves from evil and follow the straight path, there is attainment for them:

Indeed the place of success is for the pious.

Surely for the godfearing awaits a place of security,

[But,] verily for the God-conscious there is supreme fulfilment in store:

Verily for the God-fearing is an achievement.

Verily, for the Muttaqun, there will be a success (Paradise);

But for the righteous there is triumph.

Surely the state of triumph awaits the God-fearing:

Verily, for those who have Taqwa, there will be a success;

Lo! for the duteous is achievement -

Indeed a triumph awaits the Godwary:

But, for the cautious a place of prosperity,

Indeed, for the righteous is attainment -

The pious ones will be triumphant.

Surely for those who guard (against evil) is achievement,

Inna lilmuttaqeena maf<u>a</u>z<u>a</u><b>n</b>

As for those who are mindful of God, they shall surely triumph:

Verily for the Righteous there will be a fulfilment of (the heart's) desires;

Orchards and vineyards,

Gardens and grapes.

gardens and vineyards

luxuriant gardens and vinyards,

Gardens enclosed and vineyards,

Gardens and grapeyards;

Gardens and vineyards.

gardens and vineyards,

Hada'iq and vineyards,

Gardens enclosed and vineyards,

gardens and vineyards,

and gardens and vineyards,

Gardens and grapevines

They will have gardens and vineyards,

Gardens and vineyards,

<u>H</u>ad<u>a</u>iqa waaAAn<u>a</u>b<u>a</u><b>n</b>

theirs shall be gardens and vineyards,

Gardens enclosed, and grapevines;

And graceful maidens of the same age,

And maidens of a single age.

and maidens with swelling breasts, like of age,

and splendid companions well matched,

And full-breasted maidens of equal age.

And young full-breasted (mature) maidens of equal age;

And splendid spouses, well matched.

and youthful maidens of like age,

And Kawa`ib Atrab,

And voluptuous women of equal age;

and buxom maidens of a like age,

curvaceous (virgins), of equal age

And full-breasted [companions] of equal age

maidens with pears-shaped breasts who are of equal age (to their spouses)

And voluptuous women of equal age;

Wakaw<u>a</u>AAiba atr<u>a</u>b<u>a</u><b>n</b>

and young maidens of equal age,

And voluptuous women of equal age;

And flasks full and flowing.

And an overflowing cup.

and a cup overflowing.

and a cup [of happiness] overflowing.

And a cup overflowing.

And a full cup (of wine).

And delicious drinks.

and an overflowing cup.

And a cup Dihaq.

And a full cup.

and brimming cups.

and an overflowing cup.

And a full cup.

and cups full of wine.

And a pure cup.

Wakasan dih<u>a</u>q<u>a</u><b>n</b>

and overflowing cups.

And a cup full (to the brim).

They will hear no blasphemies there or disavowals:

In which they shall neither hear lewd talk, nor any lie.

Therein they shall hear no idle talk, no cry of lies,

No empty talk will they hear in that [paradise], nor any lie.

They will hear therein no babble nor falsehood:

No Laghw (dirty, false, evil talk) shall they hear therein, nor lying;

They will hear therein neither gossip, nor lies.

Therein they shall hear no idle talk, nor any falsehood;

No Laghw shall they hear therein, nor lying;

There hear they never vain discourse, nor lying -

Therein they shall hear neither vain talk nor lies

There, they shall neither hear idle talk, nor yet any falsehood,

No ill speech will they hear therein or any falsehood -

They will not hear therein any unnecessary words or lies.

They shall not hear therein any vain words nor lying.

L<u>a</u> yasmaAAoona feeh<u>a</u> laghwan wal<u>a</u> ki<u>ththa</u>b<u>a</u><b>n</b>

There they shall not hear any idle talk, or any untruth:

No vanity shall they hear therein, nor Untruth:-

A recompense from your Lord, a sufficient gift,

A reward from your Lord – a grossly sufficient bestowal.

for a recompense from thy Lord, a gift, a reckoning,

[All this will be] a reward from thy Sustainer, a gift in accordance with [His Own] reckoning –

A recompense from thy Lord-a gift sufficient -

A reward from your Lord, an ample calculated gift (according to the best of their good deeds).

A reward from your Lord, a fitting gift.

a recompense from your Lord and an ample reward

Rewarded from your Lord with a sufficient gift.

Requital from thy Lord - a gift in payment -

—a reward and a sufficing bounty from your Lord,

a recompense from your Lord, a gift, a reckoning,

[As] reward from your Lord, [a generous] gift [made due by] account,

This will be their reward from your Lord, a favor from Him and a recompense for their deeds.

A reward from your Lord, a gift according to a reckoning:

Jaz<u>a</u>an min rabbika AAa<u>ta</u>an <u>h</u>is<u>a</u>b<u>a</u><b>n</b>

all this will be a recompense, a gift, that will suffice them, from your Lord,

Recompense from thy Lord, a gift, (amply) sufficient,

The Lord of the heavens and the earth, and all that lies between them, most benevolent, to whom none may dare address a word.

Lord of the heavens and the earth, and all whatever is between them – the Most Gracious – with Whom no one will have the right to talk.

Lord of the heavens and earth, and all that between them is, the All-merciful of whom they have no power to speak.

[a reward from] the Sustainer of the heavens and the earth and all that is between them, the Most Gracious! [And] none shall have it in their power to raise their voices unto Him

From the Lord of the heavens and the earth and of whatsoever is in bet-ween them, the Compassionate with Whom they can demand not audience.

(From) the Lord of the heavens and the earth, and whatsoever is in between them, the Most Beneficent, none can dare to speak with Him (on the Day of Resurrection except after His Leave).

Lord of the heavens and the earth, and everything between them—The Most Merciful—none can argue with Him.

from the Lord of the heavens and the earth and of that which is between them; the Most Merciful Lord before Whom none dare utter a word.

The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom th- ey cannot dare to speak.

Lord of the heavens and the earth, and (all) that is between them, the Beneficent; with Whom none can converse.

the All-beneficent, the Lord of the heavens and the earth and whatever is between them. They will not be able to address Him

the Lord of the heavens and earth, and all that is between them, the Merciful, of whom they are unable to speak.

[From] the Lord of the heavens and the earth and whatever is between them, the Most Merciful. They possess not from Him [authority for] speech.

He is the Lord of the heavens and the earth and all that is between them. He is the Beneficent God and no one will be able to address Him.

The Lord of the heavens and the earth and what is between them, the Beneficent Allah, they shall not be able to address Him.

Rabbi a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i wam<u>a</u> baynahum<u>a</u> a<b>l</b>rra<u>h</u>m<u>a</u>ni l<u>a</u> yamlikoona minhu khi<u>ta</u>b<u>a</u><b>n</b>

the Sustainer of the heavens and the earth and all that lies between them, the most Gracious [and] none shall have it in their power to raise their voices to Him.

(From) the Lord of the heavens and the earth, and all between, (Allah) Most Gracious: None shall have power to argue with Him.

The day the Spirit takes its stand, with the angels ranged in rows. None will speak except who is permitted by Ar-Rahman and says what is right.

The day when Jibreel and all the angels will stand in rows; none will be able to speak except one whom the Most Gracious commands and who spoke rightly. (Prophet Mohammed – peace and blessings be upon him – will be the first to be granted permission to intercede.)

Upon the day when the Spirit and the angels stand in ranks they shall speak not, save him to whom the All-merciful has given leave, and who speaks aright.

on the Day when all [human] souls and all the angels will stand up in ranks: none will speak but he to whom the Most Gracious will have given leave; and [everyone] will say [only] what is right.

On the Day whereon the spirits and the angels will stand arrayed, they will not be able to speak save him whom the Compassionate giveth leave and who speaketh aright.

The Day that Ar-Ruh [Jibrael (Gabriel) or another angel] and the angels will stand forth in rows, none shall speak except him whom the Most Beneficent (Allah) allows, and he will speak what is right.

On the Day when the Spirit and the angels stand in row. They will not speak, unless it be one permitted by the Most Merciful, and he will say what is right.

The Day when the Spirit and the angels are ranged row on row. None shall speak save he whom the Merciful Lord will permit; and he too will speak what is right.

The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.

On the day when the angels and the Spirit stand arrayed, they speak not, saving him whom the Beneficent alloweth and who speaketh right.

on the day when the Spirit and the angels stand in an array: none shall speak except someone who is permitted by the All-beneficent and says what is rightful.

On that Day, when the Spirit (Gabriel) and the angels stand in ranks they shall not speak, except he to whom the Merciful has given permission, and sayswhat is right.

The Day that the Spirit and the angels will stand in rows, they will not speak except for one whom the Most Merciful permits, and he will say what is correct.

On that day, the Spirit and the angels who stand in lines will not speak except those whom the Beneficent God has permitted, and he will speak the right words.

The day on which the spirit and the angels shall stand in ranks; they shall not speak except he whom the Beneficent Allah permits and who speaks the right thing.

Yawma yaqoomu a<b>l</b>rroo<u>h</u>u wa<b>a</b>lmal<u>a</u>ikatu <u>s</u>affan l<u>a</u> yatakallamoona ill<u>a</u> man a<u>th</u>ina lahu a<b>l</b>rra<u>h</u>m<u>a</u>nu waq<u>a</u>la <u>s</u>aw<u>a</u>b<u>a</u><b>n</b>

On the Day when the Spirit and the angels stand in ranks, no one will speak, except for those to whom the Lord of Mercy gives permission, and who will say only what is right.

The Day that the Spirit and the angels will stand forth in ranks, none shall speak except any who is permitted by (Allah) Most Gracious, and He will say what is right.

That day is certain. So whosoever likes may prepare a way to his Lord.

That is the True Day; therefore whoever wills may take the path towards his Lord.

That is the true day; so whosoever wills takes unto his Lord a resort.

That will be the Day of Ultimate Truth: whoever wills, then, let him take the path that leads towards his Sustainer!

That is the Sure Day. Whosoever therefore willeth, let him betake Unto his Lord a resort.

That is without doubt the True Day, so, whosoever wills, let him seek a place with (or a way to) His Lord (by obeying Him in this worldly life)!

That is the Day of Reality. So whoever wills, let him take a way back to his Lord.

That Day is sure to come. So let him who will seek a resort with his Lord.

That is the True Day. So, whosoever wills, let him seek a place with His Lord!

That is the True Day. So whoso will should seek recourse unto his Lord.

That day is true for certain. So let anyone who wishes take resort with his Lord.

That is the Day, the truth, so whosoever wills takes a way to his Lord.

That is the True Day; so he who wills may take to his Lord a [way of] return.

That will be the Day of the Truth. So let those who want seek refuge from their Lord.

That is the sure day, so whoever desires may take refuge with his Lord.

<u>Tha</u>lika alyawmu al<u>h</u>aqqu faman sh<u>a</u>a ittakha<u>th</u>a il<u>a</u> rabbihi ma<u>a</u>b<u>a</u><b>n</b>

That Day is sure to come, so whoever wishes to, let him take the path that leads towards his Lord.

That Day will be the sure Reality: Therefore, whoso will, let him take a (straight) return to his Lord!

We have indeed warned you of a calamity near at hand, a day when man will see what he had sent (of his deeds) ahead, and the unbeliever will say: "Woe alas. Ah would that I were dust!"

We warn you of a punishment that has come near; a day on which man will see what his own hands have sent ahead, and the disbeliever will say, “Alas – if only I were dust!”

Lo, We have warned you of a nigh chastisement, upon the day when a man shall behold what his hands have forwarded, and the unbeliever shall say, 'O would that I were dust!'

Verily, We have warned you of suffering near at hand - [suffering] on the Day when man shall [clearly] see what his hands have sent ahead, and when he who has denied the truth shall say, "Oh, would that I were mere dust...!"

Verily We! We have warned you of a torment nigh at hand, a Day whereon a man shall behold that which his hands have sent forth, and the infidel will say: would that I were dust!

Verily, We have warned you of a near torment, the Day when man will see that (the deeds) which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!"

We have warned you of a near punishment—the Day when a person will observe what his hands have produced, and the faithless will say, “O, I wish I were dust.”

Lo! We warn you of a chastisement near at hand; the Day when a man will look on what his own hands have sent forth, and the unbelievers shall say: “Oh would that I were utter dust.”

Verily, We have warned you of a near torment -- the Day when man will see that which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!"

Lo! We warn you of a doom at hand, a day whereon a man will look on that which his own hands have sent before, and the disbeliever will cry: "Would that I were dust!"

Indeed We have warned you of a punishment near at hand—the day when a person will observe what his hands have sent ahead and the faithless one will say, ‘I wish I were dust!’

Indeed, We have forewarned you of an imminent punishment, the Day when the person will look upon his works and the unbelievers will say: 'Would that I were dust'

Indeed, We have warned you of a near punishment on the Day when a man will observe what his hands have put forth and the disbeliever will say, "Oh, I wish that I were dust!"

We have warned you of the approaching torment. On that day, a person will see what his hands have committed. A disbeliever will say, "Would that I had been dust".

Surely We have warned you of a chastisement near at hand: the day when man shall see what his two hands have sent before, and the unbeliever shall say: O! would that I were dust!

Inn<u>a</u> an<u>th</u>arn<u>a</u>kum AAa<u>tha</u>ban qareeban yawma yan<i><u>th</u></i>uru almaro m<u>a</u> qaddamat yad<u>a</u>hu wayaqoolu alk<u>a</u>firu y<u>a</u> laytanee kuntu tur<u>a</u>b<u>a</u><b>n</b>

We have warned you of a chastisement which is near at hand, on the Day when man shall [clearly] see what his hands have sent ahead, and when he who has denied the truth shall say, "Oh, would that I were dust!"

Verily, We have warned you of a Penalty near, the Day when man will see (the deeds) which his hands have sent forth, and the Unbeliever will say, "Woe unto me! Would that I were (metre) dust!"

I CALL TO WITNESS those who dive and drag,

By oath of those who harshly pull out the soul. (Of the disbeliever)

By those that pluck out vehemently

CONSIDER those [stars] that rise only to set,

By the angels who drag forth vehemently.

By those (angels) who pull out (the souls of the disbelievers and the wicked) with great violence;

By those who snatch violently.

By those (angels) that pluck out the soul from depths,

By those who pull out, drowning.

By those who drag forth to destruction,

By those [angels] who wrest [the soul] violently,

By the pluckers (the angels of death), violently plucking (the souls of the unbelievers),

By those [angels] who extract with violence

By the angels who violently tear-out the souls of the disbelievers from their bodies,

I swear by the angels who violently pull out the souls of the wicked,

Wa<b>al</b>nn<u>a</u>ziAA<u>a</u>ti gharq<u>a</u><b>n</b>

By [the winds] that pluck out vehemently

By the (angels) who tear out (the souls of the wicked) with violence;

And those who undo the bonds gently,

And who softly release the soul. (Of the believer)

and those that draw out violently,

and move [in their orbits] with steady motion,

By the angels who release with gentle release.

By those (angels) who gently take out (the souls of the believers);

And those who remove gently.

and gently take it away;

By those who free briskly.

By the meteors rushing,

by those who draw [it] out gently,

by the drawers (the angels of death), gently drawing (the souls of the believers),

And [by] those who remove with ease

by the angels who gently release the souls of the believers,

And by those who gently draw out the souls of the blessed,

Wa<b>al</b>nn<u>a</u>shi<u>ta</u>ti nash<u>ta</u><b>n</b>

and those that blow gently,

By those who gently draw out (the souls of the blessed);

And those who glide swimmingly,

And who glide with ease.

by those that swim serenely

and float [through space] with floating serene,

By the angels who glide swimmingiy,

And by those that swim along (i.e. angels or planets in their orbits, etc.).

And those who glide smoothly.

and by those that speedily glide along (the cosmos),

And by the swimmers, swimming.

By the lone stars floating,

by those who swim smoothly,

by the swimmers (angels) swimming gently

And [by] those who glide [as if] swimming

by the angels who float (in the heavens by the will of God),

And by those who float in space,

Wa<b>al</b>ss<u>a</u>bi<u>ha</u>ti sab<u>ha</u><b>n</b>

and by [the clouds] that swim serenely and

And by those who glide along (on errands of mercy),

Then outpace the others swiftly

And who quickly present themselves.

and those that outstrip suddenly

and yet overtake [one another] with swift overtaking:

And then they speed with foremost speed.

And by those that press forward as in a race (i.e. the angels or stars or the horses, etc.).

And those who race swiftly.

and vie with the others (in carrying out their Lord's behests);

And by the racers, racing.

By the angels hastening,

by those who, racing, take the lead,

and the outstrippers (angels), outstripping,

And those who race each other in a race

by the angels who hasten along

Then those who are foremost going ahead,

Fa<b>al</b>ss<u>a</u>biq<u>a</u>ti sabq<u>a</u><b>n</b>

by those that outstrip them suddenly,

Then press forward as in a race,

And direct affairs by command,

And who plan the implementation.

by those that direct an affair!

and thus they fulfil the [Creator's] behest!

And then they manage the affair,

And by those angels who arrange to do the Commands of their Lord, (so verily, you disbelievers will be called to account).

And those who regulate events.

and then manage the affairs of the Universe (according to their Lord's commands).

And by those who arrange affairs.

And those who govern the event,

by those who direct the affairs [of creatures]:

by the managers (angels) affair.

And those who arrange [each] matter,

and by the angels who regulate the affairs, (you will certainly be resurrected).

Then those who regulate the affair.

Fa<b>a</b>lmudabbir<u>a</u>ti amr<u>a</u><b>n</b>

and by those who regulate events.

Then arrange to do (the Commands of their Lord),

The day the convulsive (first blast) shatters convulsively

On the day when the trembling one will tremble. (The disbelievers will certainly taste the punishment.)

Upon the day when the first blast shivers

[HENCE, think of] the Day when a violent convulsion will convulse [the world],

A Day shall come whereon the quaking will quake,

On the Day (when the first blowing of the Trumpet is blown), the earth and the mountains will shake violently (and everybody will die),

On the Day when the Quake quakes.

The Day when the quaking will cause a violent convulsion,

On the Day the Rajifah shakes,

On the day when the first trump resoundeth.

the day when the Quaker quakes

On the Day, the shiverer shivers

On the Day the blast [of the Horn] will convulse [creation],

On the day when the first trumpet sound blasts

The day on which the quaking one shall quake,

Yawma tarjufu a<b>l</b>rr<u>a</u>jifa<b>tu</b>

On the Day when a violent convulsion will convulse [the world],

One Day everything that can be in commotion will be in violent commotion,

Followed by the second blast,

And the following event will come after it.

and the second blast follows it,

to be followed by further [convulsions]!

And there will follow it the next blast.

The second blowing of the Trumpet follows it (and everybody will be raised up),

And is followed by the Successor.

and will be followed by another quaking.

Followed by the Radifah.

And the second followeth it,

and is followed by the Successor,

followed by the succeeding,

There will follow it the subsequent [one].

and will be followed by the second one,

What must happen afterwards shall follow it.

TatbaAAuh<u>a</u> a<b>l</b>rr<u>a</u>difa<b>tu</b>

to be followed by further [convulsions],

Followed by oft-repeated (commotions):

Hearts will pound loudly on that day,

Many a heart will flutter on that day!

hearts upon that day shall be athrob

On that Day will [men's] hearts be throbbing,

Hearts on that Day will be throbbing;

(Some) hearts that Day will shake with fear and anxiety.

Hearts on that Day will be pounding.

On that Day some hearts shall tremble (with fright),

Hearts that Day will tremble.

On that day hearts beat painfully

hearts will be trembling on that day,

hearts will throb on that Day

Hearts, that Day, will tremble,

hearts will undergo terrible trembling,

Hearts on that day shall palpitate,

Quloobun yawmai<u>th</u>in w<u>a</u>jifa<b>tun</b>

hearts will be throbbing,

Hearts that Day will be in agitation;

Eyes be lowered in submission.

Unable to lift their gaze.

and their eyes shall be humbled.

[and] their eyes downcast...

Their looks will be downcast.

Their eyes cast down.

Their sights downcast.

and their eyes shall be downcast with dread.

Their vision humiliated.

While eyes are downcast

bearing a humbled look.

and their eyes will be humbled.

Their eyes humbled.

and eyes will be humbly cast down.

Their eyes cast down.

Ab<u>sa</u>ruh<u>a</u> kh<u>a</u>shiAAa<b>tun</b>

while eyes will be downcast.

Cast down will be (their owners') eyes.

They say: "Shall we go back to our original state

The disbelievers say, “Will we really return to our former state?”

They shall say, 'What, are we being restored as we were before?

[And yet,] some say, "What! Are we indeed to be restored to our former state –

They say: shall we indeed be restored to the first state,

They say: "Shall we indeed be returned to (our) former state of life?

They say, “Are we to be restored to the original condition?

They say: “Shall we indeed be restored to life,

They say: "Shall we indeed be brought back from Al-Hafirah"

(Now) they are saying: Shall we really be restored to our first state

They will say, ‘Are we being returned to our earlier state?

They say: 'What, are we being restored as we were before,

They are [presently] saying, "Will we indeed be returned to [our] former state [of life]?

(The disbelievers) say, "Shall we be brought back to life again

They say: Shall we indeed be restored to (our) first state?

Yaqooloona ainn<u>a</u> lamardoodoona fee al<u>ha</u>fira<b>ti</b>

They say, "What? shall we be brought back to life,

They say (now): "What! shall we indeed be returned to (our) former state?

After having turned to carious bones?"

“When we have become decayed bones?”

What, when we are bones old and wasted?'

even though we may have become [a heap of] crumbling bones?"

When we have become bones decayed!

"Even after we are crumbled bones?"

When we have become hollow bones?”

even after we have been reduced to bones, hollow and rotten?”

"Even after we are bones Nakhirah"

Even after we are crumbled bones?

What, even after we have been decayed bones?!’

even after we are fragmented bones'

Even if we should be decayed bones?

after we have become bones and dust?"

What! when we are rotten bones?

Ai<u>tha</u> kunn<u>a</u> AAi<i><u>th</u></i><u>a</u>man nakhira<b>tan</b>

even after we have turned into decayed bones?"

"What! - when we shall have become rotten bones?"

They say: "Then this returning will be a dead loss."

They said, “So this return is an obvious loss!”

They shall say, 'That then were a losing return!'

[And] they add, "That, then, would be a return with loss!"

They say: that then shall be a losing return.

They say: "It would in that case, be a return with loss!"

They say, “This is a losing proposition.”

They say: “That will then be a return with a great loss!”

They say: "It would in that case, be a return with loss!"

They say: Then that would be a vain proceeding.

They will say, ‘This is, then, a ruinous return!’

They will say: 'Then we are returned lost'

They say, "That, then, would be a losing return."

They have said, "Such a resurrection will certainly be a great loss".

They said: That then would be a return occasioning loss.

Q<u>a</u>loo tilka i<u>th</u>an karratun kh<u>a</u>sira<b>tun</b>

and they say, "That indeed would be a losing return."

They say: "It would, in that case, be a return with loss!"

It will only be a single blast,

So that is not but a single shout.

But it shall be only a single scare,

[But,] then, that [Last Hour] will be [upon them of a sudden, as if it were] but a single accusing cry -

It will be only one scaring shout,

But only, it will be a single Zajrah [shout (i.e., the second blowing of the Trumpet)]. (See Verse 37:19).

But it will be only a single nudge.

Surely they will need no more than a single stern blast,

But it will be only a single Zajrah.

Surely it will need but one shout,

Yet it will be only a single shout,

But it will be only a single blow,

Indeed, it will be but one shout,

However, it will only take a single blast

But it shall be only a single cry,

Fainnam<u>a</u> hiya zajratun w<u>ah</u>ida<b>tun</b>

But all it will take is a single blast,

But verily, it will be but a single (Compelling) Cry,

And they will wake up suddenly.

So they will immediately be in an open plain.

and behold, they are awakened.

and then, lo, they will be fully awakened [to the truth]!

And lo! they all shall appear on the surface.

When, behold, they find themselves over the earth alive after their death,

And they will be awake.

and lo, they will all be in the open plain.

When behold, they are at As-Sahirah.

And lo! they will be awakened.

and behold, they will be awake.

and they will be upon the surface of the earth (alive).

And suddenly they will be [alert] upon the earth's surface.

to bring them out of their graves and back to life on the earth's surface.

When lo! they shall be wakeful.

Fai<u>tha</u> hum bi<b>al</b>ss<u>a</u>hira<b>ti</b>

and behold! They will all come out in the open.

When, behold, they will be in the (full) awakening (to Judgment).

Has the story of Moses come to you

Did the news of Moosa reach you?

Hast thou received the story of Moses?

HAS THE STORY of Moses ever come within thy ken.

Hath there come Unto thee the story of Musa!

Has there come to you the story of Musa (Moses)?

Has the story of Moses reached you?

Has Moses' story reached you?

Has there come to you the story of Musa

Hath there come unto thee the history of Moses?

Did you receive the story of Moses,

Have you received the story of Moses?

Has there reached you the story of Moses? -

(Muhammad), have you heard the story of Moses

Has not there come to you the story of Musa?

Hal at<u>a</u>ka <u>h</u>adeethu moos<u>a</u>

Have you heard the story of Moses?

Has the story of Moses reached thee?

When his Lord called to him in Tuwa's holy vale?

When his Lord called him in the holy valley of Tuwa.

When his Lord called to him in the holy valley, Towa:

Lo! His Sustainer called out to him in the twice-hallowed valley:

Recall what time his Lord called Unto him in the holy vale of Tuwa.

When his Lord called him in the sacred valley of Tuwa,

When His Lord called out to him in the sacred valley of Tuwa.

When his Lord called him in the sacred valley of Tuwa,

When his Lord called him in the holy valley of Tuwa,

How his Lord called him in the holy vale of Tuwa,

when his Lord called out to him in the holy valley of Tuwa?

His Lord called to him in the Sacred Valley of Towa,

When his Lord called to him in the sacred valley of Tuwa,

when his Lord called him in the holy valley of Tuwa,

When his Lord called upon him in the holy valley, twice,

I<u>th</u> n<u>a</u>d<u>a</u>hu rabbuhu bi<b>a</b>lw<u>a</u>di almuqaddasi <u>t</u>uw<u>a</u><b>n</b>

His Lord called out to him by the sacred valley of Tuwa:

Behold, thy Lord did call to him in the sacred valley of Tuwa:-

"Go to the Pharaoh who has become refractory,

That “Go to Firaun – he has rebelled.”

'Go to Pharaoh; he has waxed insolent.

"Go unto Pharaoh - for, verily, he has transgressed all bounds of what is right -

Saying:'go thou Unto Fir'awn; verily he hath waxen exorbitant.

Go to Fir'aun (Pharaoh), verily, he has transgressed all bounds (in crimes, sins, polytheism, disbelief, etc.).

“Go to Pharaoh—he has transgressed.”

and directed him: “Go to Pharaoh, he has rebelled,

Go to Fir`awn; verily, he has transgressed all bounds.

(Saying:) Go thou unto Pharaoh - Lo! he hath rebelled -

[And said,] ‘Go to Pharaoh, for indeed he has rebelled,

saying 'Go to Pharaoh, he has become exceedingly insolent,

"Go to Pharaoh. Indeed, he has transgressed.

saying, "Go to the Pharaoh. He has transgressed beyond all bounds.

Go to Firon, surely he has become inordinate.

I<u>th</u>hab il<u>a</u> firAAawna innahu <u>t</u>agh<u>a</u>

[saying], "Go to Pharaoh, he has exceeded all bounds,

"Go thou to Pharaoh for he has indeed transgressed all bounds:

And say: 'Would you like to grow (in virtue)?

“Tell him ‘Do you have the inclination to become pure?’

And say, "Hast thou the will to purify thyself;

and say [unto him], 'Art thou desirous of attaining to purity?

Then say thou: 'wouldst thou to be purified?

And say to him: "Would you purify yourself (from the sin of disbelief by becoming a believer)",

And say, “Do you care to be cleansed?

and say to him: 'Are you willing to be purified,

And say to him: "Would you purify yourself"

And say (unto him): Hast thou (will) to grow (in grace)?

and say, ‘‘Would you purify yourself?

and say: "Will you purify yourself,

And say to him, 'Would you [be willing to] purify yourself

And say to him, "Would you like to reform yourself?

Then say: Have you (a desire) to purify yourself:

Faqul hal laka il<u>a</u> an tazakk<u>a</u>

and say, 'Will you reform yourself?

"And say to him, 'Wouldst thou that thou shouldst be purified (from sin)?-

Then I will guide you to your Lord that you may come to fear Him.'"

‘And I may guide you to your Lord, so that you may fear.’”

and that I should guide thee to thy Lord, then thou shalt fear?"'

[If so,] then I shall guide thee towards [a cognition of] thy Sustainer, so that [henceforth] thou wilt stand in awe [of Him].’"

Then shall guide thee Unto thy Lord so that thou shalt fear.

And that I guide you to your Lord, so you should fear Him?

And I will guide you to your Lord, and you will turn reverent.”

that I may direct you to your Lord and then you hold Him in awe?'”

"And that I guide you to your Lord, so you should fear Him"

Then I will guide thee to thy Lord and thou shalt fear (Him).

I will guide you to your Lord, that you may fear [Him]?’’ ’

that I might guide you to your Lord, so that you fear (Him)."

And let me guide you to your Lord so you would fear [Him]?'"

I shall guide you to your Lord so that you may perhaps have fear of Him".

And I will guide you to your Lord so that you should fear.

Waahdiyaka il<u>a</u> rabbika fatakhsh<u>a</u>

Do you want me to guide you to your Lord, so that you should fear Him?'"

"'And that I guide thee to thy Lord, so thou shouldst fear Him?'"

So he showed him the greater sign;

So Moosa showed him a magnificent sign.

So he showed him the great sign,

And thereupon he [went to Pharaoh and] made him aware of the great wonder [of God's grace].

Then he shewed him the great sign.

Then [Musa (Moses)] showed him the great sign (miracles).

He showed him the Greatest Miracle.

Then Moses (went to Pharaoh and) showed him the Great Sign;

Then he showed him the great sign.

And he showed him the tremendous token.

Then he showed him the greatest sign.

He showed him the mighty sign,

And he showed him the greatest sign,

Moses showed him the great miracle

So he showed him the mighty sign.

Faar<u>a</u>hu al<u>a</u>yata alkubr<u>a</u>

Moses showed him the great sign,

Then did (Moses) show him the Great Sign.

But (the Pharaoh) disavowed and disobeyed.

In response, he denied and disobeyed.

but he cried lies, and rebelled,

But [Pharaoh] gave him the lie and rebelliously rejected [all guidance],

Yet he belied and disobeyed.

But [Fir'aun (Pharaoh)] belied and disobeyed;

But he denied and defied.

but he denied it as false and disobeyed,

But he denied and disobeyed.

But he denied and disobeyed,

But he denied, and disobeyed.

but he belied and disobeyed,

But Pharaoh denied and disobeyed.

but the Pharaoh rejected it and disobeyed (Moses).

But he rejected (the truth) and disobeyed.

Faka<u>thth</u>aba waAAa<u>sa</u>

but he denied it and refused [the faith].

But (Pharaoh) rejected it and disobeyed (guidance);

Then he turned away, deliberating,

He then turned away, striving in his effort.

then he turned away hastily,

and brusquely turned his back [on Moses];

Then he turned back striving.

Then he turned his back, striving hard (against Allah).

Then turned his back, and tried.

and then he turned back to have recourse to his craftiness,

Then he turned back, striving.

Then turned he away in haste,

Then he turned back, walking swiftly,

and hastily turned away,

Then he turned his back, striving.

Then he turned away in a hurry,

Then he went back hastily.

Thumma adbara yasAA<u>a</u>

Then he quickly turned his back.

Further, he turned his back, striving hard (against Allah).

And assembled (his council) and proclaimed,

So he gathered the people, and proclaimed.

then he mustered

and then he gathered [his great ones], and called [unto his people],

Then he gathered and cried aloud,

Then he gathered his people and cried aloud,

And gathered and proclaimed.

and gathered his people and declared:

So he gathered and called out,

Then gathered he and summoned

and gathered [the people] and proclaimed,

then, he gathered, proclaimed, then said:

And he gathered [his people] and called out

and gathered his people together

Then he gathered (men) and called out.

Fa<u>h</u>ashara fan<u>a</u>d<u>a</u>

And he summoned all his people,

Then he collected (his men) and made a proclamation,

Saying: "I am alone your lord, the highest of them all."

And then said, “I am your most supreme lord.”

and proclaimed, and he said, 'I am your Lord, the Most High!'

and said, "I am your Lord All-Highest!"

And he said: I am Your Lord, most high.

Saying: "I am your lord, most high",

He said, “I am your Lord, the most high.”

“I am the supreme lord of you all.”

Saying: "I am your lord, most high."

And proclaimed: "I (Pharaoh) am your Lord the Highest."

saying, ‘I am your exalted lord!’

'I am your lord, the most high'

And said, "I am your most exalted lord."

saying, "I am your supreme lord".

Then he said: I am your lord, the most high.

Faq<u>a</u>la an<u>a</u> rabbukumu alaAAl<u>a</u>

and proclaimed, "I am your supreme Lord,"

Saying, "I am your Lord, Most High".

So God seized him for the punishment of the Hereafter and this world.

Allah therefore seized him, in the punishment of this world and the Hereafter.

So God seized him with the chastisement of the Last World and the First.

And thereupon God took him to task, [and made him] a warning example in the life to come as well as in this world.

Wherefore Allah laid hold of him with the punishment of the Hereafter and of the present.

So Allah, seized him with punishment for his last [i.e. his saying: "I am your lord, most high") (see Verse 79:24)] and first [(i.e. his saying, "O chiefs! I know not that you have a god other than I" (see Verse 28:38)] transgression.

So God seized him with an exemplary punishment, in the last and in the first.

Thereupon Allah seized him for the chastisement of the World to Come as well as of the present.

So Allah seized him with punishing example for the Hereafter and the first (life).

So Allah seized him (and made him) an example for the after (life) and for the former.

So Allah seized him with the punishment of this life and the Hereafter.

So Allah seized him with the punishment of the Everlasting Life, and of this world.

So Allah seized him in exemplary punishment for the last and the first [transgression].

So God struck him with the torment of this life and the life hereafter.

So Allah seized him with the punishment of the hereafter and the former life.

Faakha<u>th</u>ahu All<u>a</u>hu nak<u>a</u>la al<u>a</u>khirati wa<b>a</b>lool<u>a</u>

but God seized him and meted out to him the chastisement of both the next world and the present:

But Allah did punish him, (and made an) example of him, - in the Hereafter, as in this life.

Truly there is a lesson in this for those who fear (the consequences).

Indeed in this is a lesson for one who fears.

Surely in that is a lesson for him who fears!

In this, behold, there is a lesson indeed for all who stand in awe [of God].

Verily herein is lesson for him who feareth.

Verily, in this is an instructive admonition for whosoever fears Allah.

In this is a lesson for whoever fears.

Surely there is a great lesson in it for whoever would fear (Allah).

In this is a lesson for whoever fears.

Lo! herein is indeed a lesson for him who feareth.

There is indeed a moral in that for someone who fears!

Surely, in this there is a lesson for he that fears!

Indeed in that is a warning for whoever would fear [Allah].

In this there is a lesson for those who have fear of God.

Most surely there is in this a lesson to him who fears.

Inna fee <u>tha</u>lika laAAibratan liman yakhsh<u>a</u>

surely there is in this a lesson for the God-fearing.

Verily in this is an instructive warning for whosoever feareth (Allah).

Are you more difficult to create or the heavens? He built it,

Do you think that it is harder to create you or the heavens? Allah has created it.

What, are you stronger in constitution or the heaven He built?

[O MEN!] Are you more difficult to create than the heaven which He has built?

Are ye harder to create or the heaven which He hath builded?

Are you more difficult to create, or is the heaven that He constructed?

Are you more difficult to create, or the heaven? He constructed it.

Is it harder to create you or the heaven? But Allah built it,

Are you more difficult to create or is the heaven that He constructed

Are ye the harder to create, or is the heaven that He built?

Is your creation more prodigious or that of the heaven He has built?

What, are you harder to create than the heaven which He has built?

Are you a more difficult creation or is the heaven? Allah constructed it.

(People), is your creation harder for God than that of the heavens, which He created, raised and established

Are you the harder to create or the heaven? He made it.

Aantum ashaddu khalqan ami a<b>l</b>ssam<u>a</u>o ban<u>a</u>h<u>a</u>

[O Men!] Are you more difficult to create than the heaven which He has built,

What! Are ye the more difficult to create or the heaven (above)? (Allah) hath constructed it:

Raised it high, proportioned it,

He raised its roof and made it proper.

He lifted up its vault, and levelled it,

High has He reared its vault and formed it in accordance with what it was meant to be;

He hath raised the height thereof and perfected it.

He raised its height, and He has equally ordered it,

He raised its masses, and proportioned it.

and raised its vault high and proportioned it;

He raised its hei- ght, and has perfected it.

He raised the height thereof and ordered it;

He raised its vault and fashioned it,

He raised it high and leveled it,

He raised its ceiling and proportioned it.

high above?

He raised high its height, then put it into a right good state.

RafaAAa samkah<u>a</u> fasaww<u>a</u>h<u>a</u>

by raising its vault high and fashioning it flawlessly,

On high hath He raised its canopy, and He hath given it order and perfection.

Gave darkness to its night, and brightness to its day;

And He made its night dark, and started its light.

and darkened its night, and brought forth its forenoon;

and He has made dark its night and brought forth its light of day.

And He made dark its night, and brought forth its sunshine.

Its night He covers with darkness, and its forenoon He brings out (with light).

And He dimmed its night, and brought out its daylight.

and covered its night with darkness and brought forth from it its day;

Its night He covers and He brings out its forenoon.

And He made dark the night thereof, and He brought forth the morn thereof.

and darkened its night, and brought forth its forenoon.

and darkened its night and brought forth its morning.

And He darkened its night and extracted its brightness.

He has made its nights dark and its days bright.

And He made dark its night and brought out its light.

Waagh<u>t</u>asha laylah<u>a</u> waakhraja <u>d</u>u<u>ha</u>h<u>a</u>

and making its night dark and bringing forth its morning light,

Its night doth He endow with darkness, and its splendour doth He bring out (with light).

And afterwards spread out the earth.

And after it spread out the earth.

and the earth-after that He spread it out,

And after that, the earth: wide has He spread its expanse,

And the earth!- thereafter He stretched it out.

And after that He spread the earth;

And the earth after that He spread.

and thereafter spread out the earth,

And after that He spread the earth,

And after that He spread the earth,

Thereafter He spread out the earth,

And the earth He extended after that;

And after that He spread the earth.

After this, He spread out the earth,

And the earth, He expanded it after that.

Wa<b>a</b>lar<u>d</u>a baAAda <u>tha</u>lika da<u>ha</u>h<u>a</u>

and the earth which He spread out,

And the earth, moreover, hath He extended (to a wide expanse);

He brought out its water and its pastures from it,

And from it produced its water and its pasture.

therefrom brought forth its waters and its pastures,

and has caused its waters to come out of it, and its pastures,

And he brought forth therefrom its water, and its pasture.

And brought forth therefrom its water and its pasture;

And from it, He produced its water and its pasture.

and brought out of it its water and its pasture,

And brought forth therefrom its water and its pasture.

And produced therefrom the water thereof and the pasture thereof,

brought forth from it its water and pastures,

and then brought from it its water and pastures.

He extracted from it its water and its pasture,

produced water and grass therefrom,

He brought forth from it its water and its pasturage.

Akhraja minh<u>a</u> m<u>a</u>ah<u>a</u> wamarAA<u>a</u>h<u>a</u>

after that bringing forth from it its water and its pasture land,

He draweth out therefrom its moisture and its pasture;

And stabilized the mountains

And solidified the mountains.

and the mountains He set firm,

and has made the mountains firm:

And the mountains! - He established them firm:

And the mountains He has fixed firmly;

And the mountains, He anchored.

and firmly fixed in it mountains;

And the mountains He has fixed firmly,

And He made fast the hills,

setting firm the mountains,

And the mountains He set firm

And the mountains He set firmly

then set-up firmly the mountains.

And the mountains, He made them firm,

Wa<b>a</b>ljib<u>a</u>la ars<u>a</u>h<u>a</u>

and making the mountains firm:

And the mountains hath He firmly fixed;-

As convenience for you and your cattle.

In order to benefit you and your cattle.

an enjoyment for you and your flocks.

[all this] as a means of livelihood for you and your animals.

A provision for you and your cattle.

(To be) a provision and benefit for you and your cattle.

A source of enjoyment for you and for your animals.

all this as provision for you and your cattle.

As provision and benefit for you and your cattle.

A provision for you and for your cattle.

as a [place of] sustenance for you and your livestock.

an enjoyment for you and your herds.

As provision for you and your grazing livestock.

All this was done as a means of enjoyment for you and your cattle.

A provision for you and for your cattle.

Mat<u>a</u>AAan lakum walianAA<u>a</u>mikum

[all this] as a means of sustenance for you and your animals?

For use and convenience to you and your cattle.

When the great calamity comes,

So when the greatest universal disaster arrives,

Then, when the Great Catastrophe comes

AND SO, when the great overwhelming event [of, resurrection] comes to pass –

Then when the Grand Calamity shall come

But when there comes the greatest catastrophe (i.e. the Day of Recompense, etc.),

But when the Great Cataclysm arrives.

But when the great calamity will come about

But when there comes the Greatest Catastrophe

But when the great disaster cometh,

When the Greatest Catastrophe befalls

But when the Great Catastrophe comes,

But when there comes the greatest Overwhelming Calamity -

On the day when the great calamity comes,

But when the great predominating calamity comes;

Fai<u>tha</u> j<u>a</u>ati a<b>l</b><u>tta</u>mmatu alkubr<u>a</u>

When the great over-whelming event arrives,

Therefore, when there comes the great, overwhelming (Event),-

The day when man remembers all that he had done,

On that day man will recall all what he strove for.

upon the day when man shall remember what he has striven,

on that Day man will [clearly] remember all that he has ever wrought;

The Day whereon man shall rember whatsoever he had striven for.

The Day when man shall remember what he strove for,

A Day when man will remember what he has endeavored.

on the Day when man will recall all his strivings,

The Day when man shall remember what he strove for.

The day when man will call to mind his (whole) endeavour,

—the day when man will remember his endeavours

the Day when the human will remember what he has worked for,

The Day when man will remember that for which he strove,

the human being will recall whatever he has done.

The day on which man shall recollect what he strove after,

Yawma yata<u>th</u>akkaru alins<u>a</u>nu m<u>a</u> saAA<u>a</u>

on the Day that man remembers what he strove for

The Day when man shall remember (all) that he strove for,

And Hell made visible to him who can see,

And hell will be made visible to all those who can see.

and Hell is advanced for whoever sees,

and the blazing fire [of hell] will be lad open before all who [are destined to] see it.

And the Scorch will be made apparent to any one who beholdeth.

And Hell-fire shall be made apparent in full view for (every) one who sees,

And Hell will be displayed to whoever sees.

and Hell will be brought in sight for anyone to see:

And Hell shall be made apparent for whoever sees.

And hell will stand forth visible to him who seeth,

and hell is brought into view for those who can see—

and when Hell is advanced for whoever sees,

And Hellfire will be exposed for [all] those who see -

Hell fire will become visible for those who would see it.

And the hell shall be made manifest to him who sees

Waburrizati alja<u>h</u>eemu liman yar<u>a</u>

and Hell is there for all to see,

And Hell-Fire shall be placed in full view for (all) to see,-

Then he who had been rebellious

So for one who rebelled,

then as for him who was insolent

For, unto him who shall have transgressed the bounds of what is right,

Then as for him who waxed exorbitant,

Then, for him who Tagha (transgressed all bounds, in disbelief, oppression and evil deeds of disobedience to Allah).

As for him who was defiant.

then he who transgressed

Then for him who transgressed

Then, as for him who rebelled

as for him who has been rebellious

then as for whosoever was insolent

So as for he who transgressed

Those who have rebelled

Then as for him who is inordinate,

Faamm<u>a</u> man <u>t</u>agh<u>a</u>

anyone who has acted arrogantly

Then, for such as had transgressed all bounds,

And who preferred the life of the world,

And preferred the worldly life,

and preferred the present life,

and preferred the life of this world [to the good of his soul],

And who chose the life of the world,

And preferred the life of this world (by following his evil desires and lusts),

And preferred the life of this world.

and preferred the life of this world,

And preferred the life of this world,

And chose the life of the world,

and preferred the life of this world,

preferring the present life,

And preferred the life of the world,

and preferred the worldly life,

And prefers the life of this world,

Wa<u>a</u>thara al<u>h</u>ay<u>a</u>ta a<b>l</b>dduny<u>a</u>

and prefers the life of this world,

And had preferred the life of this world,

Will surely have Hell for his abode.

Then indeed hell only is his destination.

surely Hell shall be the refuge.

that blazing fire will truly be the goal!

Verily the Scorch! that shall be his resort.

Verily, his abode will be Hell-fire;

Then Hell is the shelter.

most surely his abode shall be Hell.

Verily, his abode will be the Hell;

Lo! hell will be his home.

his refuge will indeed be hell.

surely, Hell will be their refuge.

Then indeed, Hellfire will be [his] refuge.

hell will be their dwelling.

Then surely the hell, that is the abode.

Fainna alja<u>h</u>eema hiya almaw<u>a</u>

will find himself in Hell;

The Abode will be Hell-Fire;

But he who feared standing before his Lord, and restrained his self from vain desires,

And for one who feared to stand before his Lord and restrained his soul from desire,

But as for him who feared the Station of his Lord and forbade the soul its caprice,

But unto him who shall have stood in fear of his Sustainer's Presence, and held back his inner self from base desires,

And as for him who dreaded standing before his Lord, and restrained his soul from lust,

But as for him who feared standing before his Lord, and restrained himself from impure evil desires, and lusts.

But as for him who feared the Standing of his Lord, and restrained the self from desires.

But he who feared to stand before his Lord, and restrained himself from evil desires,

But as for him who feared standing before his Lord, and forbade himself from desire.

But as for him who feared to stand before his Lord and restrained his soul from lust,

But as for him who is awed to stand before his Lord and restrains his soul from [following] desires,

But, whosoever feared the standing before his Lord and prevented the self from desires,

But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination,

However, those who had feared their Lord and restrained their souls from acting according to its desires.

And as for him who fears to stand in the presence of his Lord and forbids the soul from low desires,

Waam<u>a</u> man kh<u>a</u>fa maq<u>a</u>ma rabbihi wanah<u>a</u> a<b>l</b>nnafsa AAani alhaw<u>a</u>

but one who fears to stand before his Lord and restrained himself from base desires,

And for such as had entertained the fear of standing before their Lord's (tribunal) and had restrained (their) soul from lower desires,

Will surely have Paradise for abode.

Then indeed Paradise only is his destination.

surely Paradise shall be the refuge.

paradise will truly be the goal!

Verily the Garden! -that shall be his resort.

Verily, Paradise will be his abode.

Then Paradise is the shelter.

most surely his abode shall be Paradise.

Verily, Paradise will be his abode.

Lo! the Garden will be his home.

his refuge will indeed be paradise.

indeed, their refuge shall be Paradise.

Then indeed, Paradise will be [his] refuge.

Paradise will be the dwelling.

Then surely the garden-- that is the abode.

Fainna aljannata hiya almaw<u>a</u>

shall dwell in Paradise.

Their abode will be the Garden.

They ask you: "When will the Hour be? When is its time fixed?"

They (the disbelievers) ask you regarding the Last Day, as to when is its appointed time.

They will question thee concerning the Hour, when it shall berth.

THEY WILL ASK thee [O Prophet] about the Last Hour: "When will it come to pass?"

They question thee of the Hour:'when will its arrival be?

They ask you (O Muhammad (Peace be upon him)) about the Hour, - when will be its appointed time?

They ask you about the Hour, “When will it take place?”

They ask you about the Hour: “When will it be?”

They ask you about the Hour when will be its appointed time

They ask thee of the Hour: when will it come to port?

They ask you concerning the Hour, “When will it set in,

They will question you about the Hour: 'When shall it be'

They ask you, [O Muhammad], about the Hour: when is its arrival?

(Muhammad), they ask you, "When will the Hour of Doom come?"

They ask you about the hour, when it will come.

Yasaloonaka AAani a<b>l</b>ss<u>a</u>AAati ayy<u>a</u>na murs<u>a</u>h<u>a</u>

They will ask you [Prophet] about the Hour, saying, "When it will come to pass?",

They ask thee about the Hour,-'When will be its appointed time?

What do you have to do with explaining it?

What concern do you have regarding its explanation? (You are not bound to tell them)

What art thou about, to mention it?

[But] how couldst thou tell anything about it,

Wherein art thou concerred with the declaration thereof!

You have no knowledge to say anything about it,

You have no knowledge of it.

What concern do you have to speak about that?

What do you have to mention of it.

Why (ask they)? What hast thou to tell thereof?

considering your frequent mention of it?”

But how are you to know?

In what [position] are you that you should mention it?

(Muhammad), you do not know (when and how) it will come.

About what! You are one to remind of it.

Feema anta min <u>th</u>ikr<u>a</u>h<u>a</u>

what have you to do with the mentioning of it?

Wherein art thou (concerned) with the declaration thereof?

The extent of its knowledge goes to your Lord.

Towards your Lord only is its conclusion.

Unto thy Lord is the final end of it.

[seeing that] with thy Sustainer alone rests the beginning and the end [of all knowledge] thereof?

Unto thy Lord is the Knowledge of the limit fixed therefor.

To your Lord belongs (the knowledge of) the term thereof?

To your Lord is its finality.

Its knowledge rests with your Lord.

To your Lord it is limited.

Unto thy Lord belongeth (knowledge of) the term thereof.

Its outcome is with your Lord.

Its final end is for your Lord.

To your Lord is its finality.

This matter is in the hands of your Lord.

To your Lord is the goal of it.

Il<u>a</u> rabbika muntah<u>a</u>h<u>a</u>

Your Lord alone knows when it will come;

With thy Lord in the Limit fixed therefor.

Your duty is only to warn him who fears it.

You are but a Herald of Warning, for one who fears it.

Thou art only the warner of him who fears it.

Thou art but [sent] to warn those who stand in awe of it.

Thou art but a warner Unto him who feareth.

You (O Muhammad (Peace be upon him)) are only a warner for those who fear it,

You are just a warner for whoever dreads it.

You are only a warner to him who has a fear of it.

You are only a warner for those who fear it,

Thou art but a warner unto him who feareth it.

You are only a warner for those who are afraid it.

You are but a warner for those who fear it.

You are only a warner for those who fear it.

You are only a warner for those who fear such a day.

You are only a warner to him who would fear it.

Innam<u>a</u> anta mun<u>th</u>iru man yakhsh<u>a</u>h<u>a</u>

you are but a warner for those who fear it.

Thou art but a Warner for such as fear it.

The day they see it, it will seem they had stayed in the world but only an evening or its turning into dawn.

The day when they will see it, it will seem as if they had not stayed on earth except for an evening or its morning.

It shall be as if; on the day they see it, they have but tarried for an evening, or its forenoon.

On the Day when they behold it, [it will seem to them] as if they had tarried [in this world] no longer than one evening or [one night, ending with] its morn!

On the Day whereon they behold it, it will appear to them as though they had not tarried save an evening or the morn thereof.

The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning.

On the Day when they witness it—as though they only stayed an evening, or its morning.

On the Day they see it, they will feel as though they had stayed (in the grave) no more than one evening or one morning.

The Day they see it (it will be) as if they had not tarried (in this world) except an (`Ashiyyah) afternoon or its (Duha) morning.

On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof.

The day they see it, it shall be as if they had not stayed [in the world] except for an evening or forenoon.

On the Day when they behold it, it will be as if they had lingered but an evening, or, a morning.

It will be, on the Day they see it, as though they had not remained [in the world] except for an afternoon or a morning thereof.

On the day when they see it, it will seem to them as though they had only lived in the world for a morning and an afternoon.

On the day that they see it, it will be as though they had not tarried but the latter part of a day or the early part of it.

Kaannahum yawma yarawnah<u>a</u> lam yalbathoo ill<u>a</u> AAashiyyatan aw <u>d</u>u<u>ha</u>h<u>a</u>

On the Day when they see it, they will feel as if they had tarried in this world for only one evening or one morning.

The Day they see it, (It will be) as if they had tarried but a single evening, or (at most till) the following morn!

HE FROWNED AND turned away,

He frowned and turned away.

He frowned and turned away

HE FROWNED and turned away

He frowned and turned away.

(The Prophet (Peace be upon him)) frowned and turned away,

He frowned and turned away.

He frowned and turned away

He frowned and turned away.

He frowned and turned away

He frowned and turned away

He frowned and turned away

The Prophet frowned and turned away

He frowned and then turned away

He frowned and turned (his) back,

AAabasa watawall<u>a</u>

He frowned and turned away

(The Prophet) frowned and turned away,

Because a blind man came to him.

Because the blind man had come in his august presence.

that the blind man came to him.

because the blind man approached him!

Because there came Unto him a blind man.

Because there came to him the blind man (i.e. 'Abdullah bin Umm-Maktum, who came to the Prophet (Peace be upon him) while he was preaching to one or some of the Quraish chiefs).

When the blind man approached him.

that the blind man came to him.

Because there came to him the blind man.

Because the blind man came unto him.

when the blind man approached him.

when the blind came to him.

Because there came to him the blind man, [interrupting].

from a blind man who had come up to him.

Because there came to him the blind man.

An j<u>a</u>ahu alaAAm<u>a</u>

when the blind man approached him,

Because there came to him the blind man (interrupting).

What made you think that he will not grow in virtue,

And what do you know, he may be of the pure!

And what should teach thee? Perchance he would cleanse him,

Yet for all thou didst know, [O Muhammad,] he might perhaps have grown in purity,

How canst thou know, whether haply he might be cleansed,

But what could tell you that per chance he might become pure (from sins)?

But how do you know? Perhaps he was seeking to purify himself.

How could you know? Perhaps he would cleanse himself,

And how can you know that he might become pure

What could inform thee but that he might grow (in grace)

And how do you know, maybe he would purify himself,

And what could let you know? Perhaps he (comes to hear you) to be purified.

But what would make you perceive, [O Muhammad], that perhaps he might be purified

You never know. Perhaps he wanted to purify himself,

And what would make you know that he would purify himself,

Wam<u>a</u> yudreeka laAAallahu yazzakk<u>a</u>

for how can you know that he might seek to purify himself,

But what could tell thee but that perchance he might grow (in spiritual understanding)?-

Or be admonished, and the admonition profit him?

Or that he may accept advice, so the advice may benefit him.

or yet remember, and the Reminder profit him.

or have been reminded [of the truth], and helped by this reminder.

Or be admonished, so that the admonition might have profited him?

Or that he might receive admonition, and that the admonition might profit him?

Or be reminded, and the message would benefit him.

or he might be mindful and good counsel might avail him.

Or he might receive admonition, and the admonition might profit him

Or take heed and so the reminder might avail him?

or take admonition, and the admonition would benefit him!

(He might) remember, and the Reminder might profit him.

Or be reminded and the remembrance would benefit him?

or receive some (Quranic) advice which would benefit him.

Or become reminded so that the reminder should profit him?

Aw ya<u>thth</u>akkaru fatanfaAAahu a<b>l</b><u>thth</u>ikr<u>a</u>

or take heed and derive benefit from [Our] warning?

Or that he might receive admonition, and the teaching might profit him?

As for him who is not in want of any thing,

For him who does not care,

But the self-sufficient,

Now as for him who believes himself to be self-sufficient

As for him who regardeth himself self-sufficient-

As for him who thinks himself self-sufficient,

But as for him who was indifferent.

Now he who waxes indifferent,

As for him who thinks himself self-sufficient,

As for him who thinketh himself independent,

But as for someone who is wealthy,

As for he who is sufficed

As for he who thinks himself without need,

Yet you pay attention

As for him who considers himself free from need (of you),

Amm<u>a</u> mani istaghn<u>a</u>

As for him who was indifferent,

As to one who regards Himself as self-sufficient,

You pay full attention,

So you are after him!

to him thou attendest

to him didst thou give thy whole attention,

Unto him thou attendest.

To him you attend;

You gave him your attention.

you attend to him,

To him you attend;

Unto him thou payest regard.

you attend to him,

you attended to him,

To him you give attention.

to a rich man,

To him do you address yourself.

Faanta lahu ta<u>s</u>add<u>a</u>

you eagerly attended to him --

To him dost thou attend;

Though it is not your concern if he should not grow (in fulness).

And you have nothing to lose if he does not become pure.

though it is not thy concern, if he does not cleanse himself.

although thou art not accountable for his failure to attain to purity;

Whereas it is not on thee that he is not cleansed.

What does it matter to you if he will not become pure (from disbelief, you are only a Messenger, your duty is to convey the Message of Allah).

Though you are not liable if he does not purify himself.

though you are not to blame if he would not cleanse himself.

What does it matter to you if he will not become pure

Yet it is not thy concern if he grow not (in grace).

though you are not liable if he does not purify himself.

although it is not for you to be concerned if he remained unpurified.

And not upon you [is any blame] if he will not be purified.

though you will not be questioned even if he never purifies himself.

And no blame is on you if he would not purify himself

Wam<u>a</u> AAalayka all<u>a</u> yazzakk<u>a</u>

though you are not to be blamed if he would not purify himself --

Though it is no blame to thee if he grow not (in spiritual understanding).

As for him who comes to you striving (after goodness),

And for him who came to you striving,

And he who comes to thee eagerly

but as for him who came unto thee full of eagerness

And as for him who cometh Unto thee running,

But as to him who came to you running.

But as for him who came to you seeking.

But he who comes to you running,

But as for him who came to you running,

But as for him who cometh unto thee with earnest purpose

But as for someone who comes hurrying to you,

And to him who came to you eagerly

But as for he who came to you striving [for knowledge]

As for the one who comes to you earnestly (striving for guidance).

And as to him who comes to you striving hard,

Waamm<u>a</u> man j<u>a</u>aka yasAA<u>a</u>

but as for one who comes to you, eagerly

But as to him who came to thee striving earnestly,

And is also fearful (of God),

And whereas he fears,

and fearfully,

and in awe [of God]

And he feareth'-

And is afraid (of Allah and His Punishment),

In awe.

and fears (Allah),

And is afraid.

And hath fear,

while he fears [Allah],

and fearfully,

While he fears [Allah],

and who has fear of God,

And he fears,

Wahuwa yakhsh<u>a</u>

and in awe of God

And with fear (in his heart),

You neglect.

So you leave him, and are engrossed elsewhere!

to him thou payest no heed.

him didst thou disregard!

Him thou neglectest!

Of him you are neglectful and divert your attention to another,

To him you were inattentive.

you pay no heed to him.

Of him you are neglectful and divert your attention to another.

From him thou art distracted.

you are neglectful of him.

of him you were unmindful.

From him you are distracted.

you ignore him.

From him will you divert yourself.

Faanta AAanhu talahh<u>a</u>

you pay him no heed.

Of him wast thou unmindful.

Assuredly this is a reminder

Not this way – this is the advice.

No indeed; it is a Reminder

NAY, VERILY, these [messages] are but a reminder:

By no means! Verily it is an admonition.

Nay, (do not do like this), indeed it (these Verses of this Quran) are an admonition,

Do not. This is a Lesson.

No indeed; this is only a Reminder.

Nay; indeed it is an admonition.

Nay, but verily it is an Admonishment,

No indeed! These [verses of the Quran ] are a reminder

No indeed, this is a Reminder;

No! Indeed, these verses are a reminder;

These verses are a reminder

Nay! surely it is an admonishment.

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

Indeed, this [Quran] is an admonition.

By no means (should it be so)! For it is indeed a Message of instruction:

For any one who desires to bear it in mind,

So whoever wishes may remember it.

(and whoso wills, shall remember it)

and so, whoever is willing may remember Him

So whosoever willeth-let him be admonished therewlth.

So whoever wills, let him pay attention to it.

Whoever wills, shall remember it.

So whoso wills may give heed to it.

So, whoever wills, let him pay attention to Him (it).

So let whosoever will pay heed to it,

—so let anyone who wishes remember—

and whosoever wills, shall remember it.

So whoever wills may remember it.

so let those who want to follow its guidance do so.

So let him who pleases mind it.

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

Let him who will, pay heed to it.

Therefore let whoso will, keep it in remembrance.

(Contained) in honoured pages,

On honourable pages.

upon pages high-honoured,

in [the light of His] revelations blest with dignity,

Inscribed in Writs honoured,"

(It is) in Records held (greatly) in honour (Al-Lauh Al-Mahfuz).

On honorable pages.

It is contained in scrolls highly honoured,

In Records held in honor,

On honoured leaves

in honoured scriptures,

upon highly honored pages,

[It is recorded] in honored sheets,

(This Quran) is also recorded in honorable books,

In honored books,

Fee <u>s</u>u<u>h</u>ufin mukarrama<b>tin</b>

It is set down on honoured pages,

(It is) in Books held (greatly) in honour,

Exalted and holy,

Exalted, pure.

uplifted, purified,

lofty and pure,

Exalted, Purified,

Exalted (in dignity), purified,

Exalted and purified.

most exalted and purified,

Exalted, purified.

Exalted, purified,

exalted and purified,

exalted, purified,

Exalted and purified,

exalted, purified,

Exalted, purified,

MarfooAAatin mu<u>t</u>ahhara<b>tin</b>

exalted and purified,

Exalted (in dignity), kept pure and holy,

In the hands of scribes

Written by the hands of emissaries.

by the hands of scribes

[borne] by the hands of messengers

By the hands of scribes.

In the hands of scribes (angels).

By the hands of scribes.

borne by the hands of scribes,

In the hands of ambassadors (Safarah),

(Set down) by scribes

in the hands of envoys,

by the hands of scribes

[Carried] by the hands of messenger-angels,

by the hands of the noble, virtuous,

In the hands of scribes

Biaydee safara<b>tin</b>

by the hands of

(Written) by the hands of scribes-

Noble and pious.

Who are noble, virtuous.

noble, pious.

noble and most virtuous.

Honourable and virtuous.

Honourable and obedient.

Noble and devoted.

noble and purified.

Honorable and obedient.

Noble and righteous.

noble and pious.

noble and pious.

Noble and dutiful.

and angelic scribes.

Noble, virtuous.

Kir<u>a</u>min barara<b>tin</b>

noble and virtuous scribes.

Honourable and Pious and Just.

Accursed is man. How ungrateful is he!

May man be slain – how ungrateful he is!

Perish Man! How unthankful he is!

[But only too often] man destroys himself: how stubbornly does he deny the truth!

Perish man! how ungrateful he is!

Be cursed (the disbelieving) man! How ungrateful he is!

Perish man! How thankless he is!

Accursed be man! How stubbornly he denies the Truth.

Qutila mankind! How ungrateful he is!

Man is (self-)destroyed: how ungrateful!

Perish man! How ungrateful is he!

Perish the human! How unthankful he is!

Cursed is man; how disbelieving is he.

May (the disbelieving) human being be condemned! What makes him disbelieve?

Cursed be man! how ungrateful is he!

Qutila alins<u>a</u>nu m<u>a</u> akfarah<b>u</b>

Woe to man! How ungrateful he is!

Woe to man! What hath made him reject Allah;

Of what substance God created him?

From what did He create him?

Of what did He create him?

[Does man ever consider] out of what substance [God] creates him?

Of what thing hath He created him?

From what thing did He create him?

From what did He create him?

Out of what did Allah create him?

From what thing did He create him

From what thing doth He create him?

From what did He create him?

From what did He create him?

From what substance did He create him?

From what has God created him?

Of what thing did He create him?

Min ayyi shayin khalaqah<b>u</b>

Of what [stuff] has He created him?

From what stuff hath He created him?

From a single sperm He created, then proportioned him,

From a drop of liquid; He created him and then set several measures for him.

Of a sperm-drop He created him, and determined him,

Out of a drop of sperm He creates him, and thereupon determines his nature,

Of a drop of seed. He created him and formed him according to a measure.

From Nutfah (male and female semen drops) He created him, and then set him in due proportion;

From a sperm drop He created him, and enabled him.

Out of a sperm-drop did He create him and then determined a measure for him,

From a Nutfah He created him and then set him in due proportion.

From a drop of seed. He createth him and proportioneth him,

He created him from a drop of [seminal] fluid; then proportioned him.

From a (sperm) drop He created him and then determined him,

From a sperm-drop He created him and destined for him;

He created him from a living germ. He determined his fate

Of a small seed; He created him, then He made him according to a measure,

Min nu<u>t</u>fatin khalaqahu faqaddarah<b>u</b>

Out of a drop of sperm! He creates and proportions him,

From a sperm-drop: He hath created him, and then mouldeth him in due proportions;

Then made his passage easy (at birth);

Then eased the way for him.

then the way eased for him,

and then makes it easy for him to go through life;

Then the way He made easy.

Then He makes the Path easy for him;

Then He eased the way for him.

and then made the course of life easy for him,

Then He made the path easy for him.

Then maketh the way easy for him,

Then He made the way easy for him;

then eased his path for him,

Then He eased the way for him;

and made the path of guidance easy for him to follow.

Then (as for) the way-- He has made it easy (for him)

Thumma a<b>l</b>ssabeela yassarah<b>u</b>

He makes his path easy for him.

Then doth He make His path smooth for him;

He will then send him to death and have him laid in the grave.

Then gave him death, so had him put in the grave.

then makes him to die, and buries him,

and in the end He causes him to die and brings him to the grave;

Then He caused him to die and made him to be buried.

Then He causes him to die, and puts him in his grave;

Then He puts him to death, and buries him.

then He caused him to die and brought him to the grave,

Then He causes him to die and puts him in his grave.

Then causeth him to die, and burieth him;

then He made him die and buried him;

then causes him to die and buries him,

Then He causes his death and provides a grave for him.

Then He caused him to die and be buried

Then He causes him to die, then assigns to him a grave,

Thumma am<u>a</u>tahu faaqbarah<b>u</b>

Then He causes him to die and be buried.

Then He causeth him to die, and putteth him in his grave;

Then He will raise him up again when He please.

Then, when He willed, He brought him out. (As during the night of Holy Prophet’s ascension, when all the Prophets gathered behind him in the Al Aqsa mosque in Jerusalem. Or when Allah will raise everyone on the Day of Resurrection.)

then, when He wills, He raises him.

and then, if it be His will, He shall raise him again to life,

Then when He listeth, He shall raise him to life.

Then, when it is His Will, He will resurrect him (again).

Then, when He wills, He will resurrect him.

and then, whenever He wishes, He will raise him back to life.

Then when it is His will, He will resurrect him.

Then, when He will, He bringeth him again to life.

and then, when He wished, resurrected him.

then, He will raise him when He wills.

Then when He wills, He will resurrect him.

and He will resurrect him whenever He wants.

Then when He pleases, He will raise him to life again.

Thumma i<u>tha</u> sh<u>a</u>a ansharah<b>u</b>

Then when He pleases, He will bring him back to life.

Then, when it is His Will, He will raise him up (again).

But no. He has not fulfilled what was enjoined on him.

Not one – he has not yet completed what he was commanded.

No indeed! Man has not accomplished His bidding.

Nay, but [man] has never yet fulfilled what He has enjoined upon him!

By no means He performed not that which He had commanded him.

Nay, but (man) has not done what He commanded him.

But no, he did not fulfill what He has commanded him.

Nay, but man did not fulfil what Allah had enjoined upon him.

Nay, but has not done what He commanded him.

Nay, but (man) hath not done what He commanded him.

No indeed! He has not yet carried out what He has commanded him.

Indeed, he has not fulfilled that which He has ordered him.

No! Man has not yet accomplished what He commanded him.

Certainly, he has not duly fulfilled His commands.

Nay; but he has not done what He bade him.

Kall<u>a</u> lamm<u>a</u> yaq<u>d</u>i m<u>a</u> amarah<b>u</b>

Yet man declines to do His bidding.

By no means hath he fulfilled what Allah hath commanded him.

Let man therefore consider (the sources of) his food.

So man must look at his food.

Let Man consider his nourishment.

Let man, then, consider [the sources of] his food:

Let man look at his food:

Then let man look at his food,

Let man consider his food.

So let man just consider his food:

Then let man look at his food:

Let man consider his food:

Let man consider his food:

Let the human reflect on the food he eats,

Then let mankind look at his food -

Let the human being think about (how We produce) his food.

Then let man look to his food,

Falyan<i><u>th</u></i>uri alins<u>a</u>nu il<u>a</u> <u>t</u>aAA<u>a</u>mih<b>i</b>

Let man reflect on the food he eats.

Then let man look at his food, (and how We provide it):

We poured down rain abundantly,

That We watered it in abundance.

We poured out the rains abundantly,

[how it is] that We pour down water, pouring it down abundantly;

It is We Who pour forth water, pouring,

That We pour forth water in abundance,

We pour down water in abundance.

We poured water, pouring it in great abundance,

We pour forth water in abundance.

How We pour water in showers

We pour down plenteous water [from the sky],

how We pour down rain in abundance,

How We poured down water in torrents,

We send down abundant water,

That We pour down the water, pouring (it) down in abundance,

Ann<u>a</u> <u>s</u>ababn<u>a</u> alm<u>a</u>a <u>s</u>abb<u>a</u><b>n</b>

We let the rain pour down in torrents

For that We pour forth water in abundance,

Then We cracked the earth open under pressure (of germination)

Then We split the earth properly.

then We split the earth in fissures

and then We cleave the earth [with new growth], cleaving it asunder,

Thereafter We cleave the earth in clefts,

And We split the earth in clefts,

Then crack the soil open.

and cleaved the earth, cleaving it asunder;

And We split the earth in clefts.

Then split the earth in clefts

then We split the earth making fissures in it

and split the earth, splitting,

Then We broke open the earth, splitting [it with sprouts],

and let the earth to break open

Then We cleave the earth, cleaving (it) asunder,

Thumma shaqaqn<u>a</u> alar<u>d</u>a shaqq<u>a</u><b>n</b>

and then We cleaved the earth asunder.

And We split the earth in fragments,

And We made corn grow,

Thereby produced grain in it.

and therein made the grains to grow

and thereupon We cause grain to grow out of it,

Then We cause therein the grain to grow,

And We cause therein the grain to grow,

And grow in it grains.

then caused the grain to grow out of it,

And We cause therein Habb to grow,

And cause the grain to grow therein

and make the grain grow in it,

how We made the grain to grow,

And caused to grow within it grain

to yield therein corn,

Then We cause to grow therein the grain,

Faanbatn<u>a</u> feeh<u>a</u> <u>h</u>abb<u>a</u><b>n</b>

We make the grain grow out of it,

And produce therein corn,

And grapes and herbage,

And grapes and fodder,

and vines, and reeds,

and vines and edible plants,

And grapes and vegetables

And grapes and clover plants (i.e. green fodder for the cattle),

And grapes and herbs.

together with grapes and vegetables,

And grapes and Qadb,

And grapes and green fodder

as well as vines and vegetables,

grapes, and fresh fodder,

And grapes and herbage

grapes, vegetables,

And grapes and clover,

WaAAinaban waqa<u>d</u>b<u>a</u><b>n</b>

and grape vines and vegetables,

And Grapes and nutritious plants,

Olives and dates,

And olives and date palms,

and olives, and palms,

and olive trees and date-palms,

And olives and palms

And olives and date-palms,

And olives and dates.

and olives and palms,

And olives and date palms,

And olive-trees and palm-trees

olives and date palms,

and the olive, and the palm,

And olive and palm trees

olives, dates,

And the olive and the palm,

Wazaytoonan wanakhl<u>a</u><b>n</b>

and olive trees and date palms

And Olives and Dates,

Orchards thick with trees,

And dense gardens,

and dense-tree'd gardens,

and gardens dense with foliage,

And enclosed gardens luxuriant.

And gardens, dense with many trees,

And luscious gardens.

and dense orchards,

And Ghulb Hada'iq,

And garden-closes of thick foliage

and densely-planted gardens,

the densely tree'd gardens,

And gardens of dense shrubbery

thickly planted gardens,

And thick gardens,

Wa<u>h</u>ad<u>a</u>iqa ghulb<u>a</u><b>n</b>

and burgeoning enclosed gardens

And enclosed Gardens, dense with lofty trees,

And fruits and fodder:

And fruits and grass,

and fruits, and pastures,

and fruits and herbage,

And fruits and herbage:

And fruits and Abba (herbage, etc.),

And fruits and vegetables.

and fruits and pastures –

And fruits (Fakihah) and herbage (Abb).

And fruits and grasses:

fruits and pastures,

and fruit and pastures,

And fruit and grass -

fruits, and grass.

And fruits and herbage

Waf<u>a</u>kihatan waabb<u>a</u><b>n</b>

and fruits and fodder

And fruits and fodder,-

A provision for you and your cattle.

In order to benefit you and your cattle.

an enjoyment for you and your flocks.

for you and for your animals to enjoy.

A provision for you and for your cattle.

(To be) a provision and benefit for you and your cattle.

Enjoyment for you, and for your livestock.

all this as a provision for you and your cattle.

A provision and benefit for you and your cattle.

Provision for you and your cattle.

as a sustenance for you and your livestock.

for you and for your herds to delight in.

[As] enjoyment for you and your grazing livestock.

(These are made so as to be) means of enjoyment for you and your cattle.

A provision for you and for your cattle.

Mat<u>a</u>AAan lakum walianAA<u>a</u>mikum

as provision for you and for your cattle to enjoy.

For use and convenience to you and your cattle.

But when the great calamity comes

So when the deafening Shout arrives,

And when the Blast shall sound,

AND SO, when the piercing call [of resurrection] is heard

Then when cometh the Deafening Cry-

Then, when there comes As-Sakhkhah (the Day of Resurrection's second blowing of Trumpet),

But when the Deafening Noise comes to pass.

But when the deafening cry shall be sounded

Then when there comes As-Sakhkhah

But when the Shout cometh

So when the deafening Cry comes—

But, when the Blast comes,

But when there comes the Deafening Blast

When the trumpet sounds,

But when the deafening cry comes,

Fai<u>tha</u> j<u>a</u>ati a<b>l</b><u>ssa</u>khkha<b>tu</b>

But when the deafening blast is sounded,

At length, when there comes the Deafening Noise,-

Man will fly from his brother,

On that day man will run away from his brother.

upon the day when a man shall flee from his brother,

on a Day when everyone will [want to] flee from his brother,

On the Day whereon a man shall flee from his brother,

That Day shall a man flee from his brother,

The Day when a person will flee from his brother.

on the Day when each man shall flee from his brother,

That Day shall a man flee from his brother.

On the day when a man fleeth from his brother

the day when a man will evade his brother,

on that Day each person will flee from his brother,

On the Day a man will flee from his brother

it will be such a day when a person will run away from his brother,

The day on which a man shall fly from his brother,

Yawma yafirru almaro min akheeh<b>i</b>

on that Day a man shall flee from his own brother,

That Day shall a man flee from his own brother,

Mother and father,

And from his mother and father,

his mother, his father,

and from his mother and father,

And his mother and his father,

And from his mother and his father,

And his mother and his father.

and his mother and his father;

And from his mother and his father.

And his mother and his father

his mother and his father,

his mother and his father,

And his mother and his father

mother, father,

And his mother and his father,

Waommihi waabeeh<b>i</b>

his mother, his father,

And from his mother and his father,

As well as his wife and children.

And from his wife and sons.

his consort, his sons,

and from his spouse and his children:

And his wife and his sons;

And from his wife and his children.

And his consort and his children.

and his consort and his children;

And from his wife and his children.

And his wife and his children,

his spouse and his sons—

his wife and his children.

And his wife and his children,

wife and sons,

And his spouse and his son--

Wa<u>sah</u>ibatihi wabaneeh<b>i</b>

his wife and his sons:

And from his wife and his children.

Each man will have enough cares that day.

On that day, each one has just one issue, which is enough for him.

every man that day shall have business to suffice him.

on that Day, to every one of them will his own state be of sufficient concern.

For every one of them on that Day shall be business enough to occupy

Everyman, that Day, will have enough to make him careless of others.

Every one of them, on that Day, will have enough to preoccupy him.

on that Day each will be occupied with his own business, making him oblivious of all save himself.

Every man that Day will have enough to make him careless of others.

Every man that day will have concern enough to make him heedless (of others).

each of them will have a task to keep him preoccupied on that day.

Everyone on that Day will have affairs to keep him occupied.

For every man, that Day, will be a matter adequate for him.

for on that day everyone will be completely engrossed in his own concerns.

Every man of them shall on that day have an affair which will occupy him.

Likulli imriin minhum yawmai<u>th</u>in shanun yughneeh<b>i</b>

on that Day every man among them will have enough concern of his own --

Each one of them, that Day, will have enough concern (of his own) to make him indifferent to the others.

Many faces will that day be bright,

Many a face will be glittering on that day.

Some faces on that day shall shine

Some faces will on that Day be bright with happiness,

Faces on that Day shall be beaming,

Some faces that Day, will be bright (true believers of Islamic Monotheism).

Faces on that Day will be radiant.

Some faces on that Day shall be beaming with happiness,

Some faces that Day will be bright,

On that day faces will be bright as dawn,

Some faces will be bright on that day,

Some faces will shine,

[Some] faces, that Day, will be bright -

Some faces on that day will be radiant,

(Many) faces on that day shall be bright,

Wujoohun yawmai<u>th</u>in musfira<b>tun</b>

on that Day some faces will be beaming,

Some faces that Day will be beaming,

Laughing and full of joy,

Laughing, rejoicing.

laughing, joyous;

laughing, rejoicing at glad tidings.

Laughing, rejoicing.

Laughing, rejoicing at good news (of Paradise).

Laughing and rejoicing.

and be cheerful and joyous.

Laughing, rejoicing at good news.

Laughing, rejoicing at good news;

laughing and joyous,

laughing and joyful,

Laughing, rejoicing at good news.

laughing and joyous

Laughing, joyous.

<u>Dah</u>ikatun mustabshira<b>tun</b>

laughing, and rejoicing,

Laughing, rejoicing.

And many will be dust-begrimed,

And many a face will be covered with dust on that day.

some faces on that day shall be dusty

And some faces will on that Day with dust be covered,

And faces on that Day! upon them shall be gloom.

And other faces, that Day, will be dust-stained;

And Faces on that Day will be covered with misery.

Some faces on that Day shall be dust-ridden,

And other faces that Day will be dust-stained.

And other faces, on that day, with dust upon them,

and some faces on that day will be covered with dust,

whereas some faces will be covered with dust

And [other] faces, that Day, will have upon them dust.

but others will be gloomy

And (many) faces on that day, on them shall be dust,

Wawujoohun yawmai<u>th</u>in AAalayh<u>a</u> ghabara<b>tun</b>

but some faces will be covered with dust

And other faces that Day will be dust-stained,

Covered with the blackness (of shame):

Blackness overcoming them.

o'erspread with darkness --

with darkness overspread:

Dust shall cover them

Darkness will cover them,

Overwhelmed by remorse.

enveloped by darkness.

Darkness will cover them.

Veiled in darkness,

overcast with gloom.

and veiled with darkness.

Blackness will cover them.

and covered by darkness.

Darkness shall cover them.

Tarhaquh<u>a</u> qatara<b>tun</b>

and overcast with gloom:

Blackness will cover them:

They will be the unbelievers, transgressors.

It is they, the disbelievers, the sinners.

those -- they are the unbelievers, the libertines.

these, these will be the ones who denied the truth and were immersed in iniquity!

Those! they are the infidels, the ungodly.

Such will be the Kafarah (disbelievers in Allah, in His Oneness, and in His Messenger Muhammad (Peace be upon him), etc.), the Fajarah (wicked evil doers).

These are the faithless, the vicious.

These will be the unbelievers, the wicked.

Such will be the disbelieving, the wicked evil doers.

Those are the disbelievers, the wicked.

It is they who are the faithless, the vicious.

Those, they are the unbelievers, the immoral.

Those are the disbelievers, the wicked ones.

These will be the faces of the sinful disbelievers.

These are they who are unbelievers, the wicked.

Ol<u>a</u>ika humu alkafaratu alfajara<b>tu</b>

those will be ones who denied the truth and were immersed in iniquity.

Such will be the Rejecters of Allah, the doers of iniquity.