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Tarteel AI 31

And this Soil Secure,

And by oath of this secure land,

and this land secure!

and this land secure!

By the yonder secure city,

And by this city of security (Makkah).

And this safe land.

and by this city (of Makkah), a haven of peace:

By this city of security.

And by this land made safe;

and by this secure town:

and this safe country (Mecca)!

And [by] this secure city [Makkah],

and by this inviolable city, Mecca.

And this city made secure,

Wah<u>atha</u> albaladi alameen<b>i</b>

and by this secure land,

And this City of security,-

That We created man of finest possibilities,

We have indeed created man in the best shape.

We indeed created Man in the fairest stature

Verily, We create man in the best conformation;

Assuredly We have created man in goodliest mould,

Verily, We created man of the best stature (mould),

We created man in the best design.

surely We created man in the best mould;

Verily, We created man in the best form.

Surely We created man of the best stature

We certainly created man in the best of forms;

Indeed, We created the human with the fairest stature

We have certainly created man in the best of stature;

We have created the human being in the best form

Certainly We created man in the best make.

Laqad khalaqn<u>a</u> alins<u>a</u>na fee a<u>h</u>sani taqweem<b>in</b>

We have indeed created man in the best of mould,

We have indeed created man in the best of moulds,

Then brought him down to the lowest of the low,

We then turned him towards all the lowest of the low states.

then We restored him the lowest of the low --

and thereafter We reduce him to the lowest of low

Thereafter We cause him to return to the lowest of the low,

Then We reduced him to the lowest of the low,

Then reduced him to the lowest of the low.

then We reverted him to the lowest of the low,

Then We reduced him to the lowest of the low.

Then we reduced him to the lowest of the low,

then We relegated him to the lowest of the low,

and We shall return him to the lowest of the low,

Then We return him to the lowest of the low,

and We shall make him the lowest of low

Then We render him the lowest of the low.

Thumma radadn<u>a</u>hu asfala s<u>a</u>fileen<b>a</b>

then We cast him down as the lowest of the low,

Then do We abase him (to be) the lowest of the low,-

Except those who believe and do the right, for whom there is reward undiminished.

Except those who accepted faith and did good deeds – for them is a never ending reward.

save those who believe, and do righteous deeds; they shall have a wage unfailing.

excepting only such as attain to faith and do good works: and theirs shall be a reward unending!

Save those who believe and work righteous Works. Theirs shall be hire unending.

Save those who believe (in Islamic Monotheism) and do righteous deeds, then they shall have a reward without end (Paradise).

Except those who believe and do righteous deeds; for them is a reward without end.

except those who have faith and do righteous deeds. Theirs is a never ending reward.

Save those who believe and do righteous deeds. Then they shall have a reward without end.

Save those who believe and do good works, and theirs is a reward unfailing.

except those who have faith and do righteous deeds. There will be an everlasting reward for them.

except the believers who do good works, for theirs shall be an unfailing recompense.

Except for those who believe and do righteous deeds, for they will have a reward uninterrupted.

except the righteously striving believers who will have a never ending reward.

Except those who believe and do good, so they shall have a reward never to be cut off.

Ill<u>a</u> alla<u>th</u>eena <u>a</u>manoo waAAamiloo a<b>l</b><u>ssa</u>li<u>ha</u>ti falahum ajrun ghayru mamnoon<b>in</b>

except for those who believe and do good deeds -- theirs shall be an unending reward!

Except such as believe and do righteous deeds: For they shall have a reward unfailing.

Who should then make you deny the Judgement after this?

So after this, what causes you to deny the judgement?

What then shall cry thee lies as to the Doom?

What, then, [O man,] could henceforth cause thee to give the lie to this moral law?

What hencefort shall make thee belie the Requital?

Then what (or who) causes you (O disbelievers) to deny the Recompense (i.e. Day of Resurrection)?

So why do you still reject the religion?

Who, then, can give the lie to you, (O Prophet), about the Reward and the Punishment?

Then what causes you to deny after this the Recompense

So who henceforth will give the lie to thee about the judgment?

So what makes you deny the Retribution?

So, what then shall belie you concerning the Recompense?

So what yet causes you to deny the Recompense?

After (knowing) this, what makes you still disbelieve in the Day of Judgment?

Then who can give you the lie after (this) about the judgment?

Fam<u>a</u> yuka<u>thth</u>ibuka baAAdu bi<b>al</b>ddeen<b>i</b>

What then after this, can make you deny the Last Judgement?

Then what can, after this, contradict thee, as to the judgment (to come)?

Is not God the most equitable of all judges?

Is not Allah the Greatest Judge upon all judges?

Is not God the justest of judges?

Is not God the most just of judges?

Is not Allah the Greatest of the rulers?

Is not Allah the Best of judges?

Is God not the Wisest of the wise?

Is not Allah the Greatest of all sovereigns?

Is not Allah the best of judges

Is not Allah the most conclusive of all judges?

Is not Allah the fairest of all judges?

Is Allah not the Most Just of judges!

Is not Allah the most just of judges?

Is God not the best of the Judges?

Is not Allah the best of the Judges?

Alaysa All<u>a</u>hu bia<u>h</u>kami al<u>ha</u>kimeen<b>a</b>

Is not God the greatest of the judges?

Is not Allah the wisest of judges?

READ IN THE name of your Lord who created,

Read with the name of your Lord Who created,

Recite: In the Name of thy Lord who created,

READ in the name of thy Sustainer, who has-

Recite thou in the name of thy Lord Who hath created -

Read! In the Name of your Lord, Who has created (all that exists),

Read: In the Name of your Lord who created.

Recite in the name of your Lord Who created,

Read! In the Name of your Lord Who created.

Read: In the name of thy Lord Who createth,

Read in the Name of your Lord who created;

Read (Prophet Muhammad) in the Name of your Lord who created,

Recite in the name of your Lord who created -

(Muhammad), read in the name of your Lord who created (all things).

Read in the name of your Lord Who created.

Iqra biismi rabbika alla<u>th</u>ee khalaq<b>a</b>

Read! In the name of your Lord, who created:

Proclaim! (or read!) in the name of thy Lord and Cherisher, Who created-

Created man from an embryo;

Created man from a clot.

created Man of a blood-clot.

created man out of a germ-cell

Hath created man from a clot!

Has created man from a clot (a piece of thick coagulated blood).

Created man from a clot.

created man from a clot of congealed blood.

He has created man from a clot.

Createth man from a clot.

created man from a clinging mass.

created the human from a (blood) clot.

Created man from a clinging substance.

He created man from a clot of blood.

He created man from a clot.

Khalaqa alins<u>a</u>na min AAalaq<b>in</b>

created man from a clot [of blood].

Created man, out of a (mere) clot of congealed blood:

Read, for your Lord is most beneficent,

Read, and your Lord only is the Most Beneficent,

Recite: And thy Lord is the Most Generous,

Read - for thy Sustainer is the Most Bountiful One

Recite thou: And thy Lord is the Most Bounteous,

Read! And your Lord is the Most Generous,

Read: And your Lord is the Most Generous.

Recite: and your Lord is Most Generous,

Read! And your Lord is the Most Generous.

Read: And thy Lord is the Most Bounteous,

Read, and your Lord is the most generous,

Read! Your Lord is the Most Generous,

Recite, and your Lord is the most Generous -

Recite! Your Lord is the most Honorable One,

Read and your Lord is Most Honorable,

Iqra warabbuka alakram<b>u</b>

Read! Your Lord is the Most Bountiful One

Proclaim! And thy Lord is Most Bountiful,-

Who taught by the pen,

The One Who taught to write with the pen.

who taught by the Pen,

who has taught [man] the use of the pen –

Who hath taught mankind by the pen -

Who has taught (the writing) by the pen [the first person to write was Prophet Idrees (Enoch)].

He who taught by the pen.

Who taught by the pen,

Who has taught by the pen.

Who teacheth by the pen,

who taught by the pen,

who taught by the pen,

Who taught by the pen -

who, by the pen, taught the human being:

Who taught (to write) with the pen

Alla<u>th</u>ee AAallama bi<b>a</b>lqalam<b>i</b>

who taught by the pen,

He Who taught (the use of) the pen,-

Taught man what he did not know.

The One Who taught man all what he did not know.

taught Man that he knew not.

taught man what he did not know!

Hath taught man that which he knew not.

Has taught man that which he knew not.

Taught man what he never knew.

taught man what he did not know.

He has taught man that which he knew not.

Teacheth man that which he knew not.

taught man what he did not know.

taught the human what he did not know.

Taught man that which he knew not.

He taught the human being what he did not know.

Taught man what he knew not.

AAallama alins<u>a</u>na m<u>a</u> lam yaAAlam

taught man what he did not know.

Taught man that which he knew not.

And yet, but yet man is rebellious,

Yes indeed, man is surely rebellious.

No indeed; surely Man waxes insolent,

Nay, verily, man becomes grossly overweening

By no means: Verily man exorbitateth.

Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.).

In fact, man oversteps all bounds.

Nay, surely man transgresses;

Nay! Verily, man does transgress.

Nay, but verily man is rebellious

Indeed man becomes rebellious

Indeed, surely the human is very insolent

No! [But] indeed, man transgresses

Despite this, the human being still tends to rebel

Nay! man is most surely inordinate,

Kall<u>a</u> inna alins<u>a</u>na laya<u>t</u>gh<u>a</u>

Yet man behaves arrogantly,

Nay, but man doth transgress all bounds,

For he thinks he is sufficient in himself.

As he considers himself independent!

for he thinks himself self-sufficient.

whenever he believes himself to be self-sufficient:

As he bethinkest himself selfsufficient.

Because he considers himself self-sufficient.

When he considers himself exempt.

for he believes himself to be self-sufficient.

Because he considers himself self-sufficient.

That he thinketh himself independent!

when he considers himself without need.

that he sees himself sufficed.

Because he sees himself self-sufficient.

because he thinks that he is independent.

Because he sees himself free from want.

An ra<u>a</u>hu istaghn<u>a</u>

because he thinks himself self-sufficient:

In that he looketh upon himself as self-sufficient.

Surely your returning is to your Lord.

Indeed towards your Lord only is the return.

Surely unto thy Lord is the Returning.

for, behold, unto thy Sustainer all must return.

Verily Unto thy Lord is the return.

Surely! Unto your Lord is the return.

But to your Lord is the return.

Surely to your Lord is your return.

Surely, unto your Lord is the return.

Lo! unto thy Lord is the return.

Indeed to your Lord is the return.

Indeed, to your Lord is the returning.

Indeed, to your Lord is the return.

However, (all things) will return to your Lord.

Surely to your Lord is the return.

Inna il<u>a</u> rabbika a<b>l</b>rrujAA<u>a</u>

truly, all will return to your Lord.

Verily, to thy Lord is the return (of all).

Have you seen him who restrains

What is your opinion – regarding him who forbids –

What thinkest thou? He who forbids

HAST THOU ever considered him who tries to prevent

Bethinkest thou him who forbiddeth,

Have you (O Muhammad (Peace be upon him)) seen him (i.e. Abu Jahl) who prevents,

Have you seen him who prevents?

Did you see him who forbids

Have you seen him who prevents

Hast thou seen him who dissuadeth

Tell me, he who forbids

What do you think? Have you seen he who forbids

Have you seen the one who forbids

Have you seen the one who prohibits

Have you seen him who forbids

Araayta alla<u>th</u>ee yanh<u>a</u>

Have you seen one who prevents

Seest thou one who forbids-

A votary when he turns to his devotions?

A bondman when he offers the prayer?

a servant when he prays --

a servant [of God] from praying?

A bondman of Ours when he prayeth *

A slave (Muhammad (Peace be upon him)) when he prays?

A servant when he prays?

a servant (of Allah) when he prays?

A servant when he prays

A slave when he prayeth?

a servant when he prays,

a worshiper when he prays.

A servant when he prays?

a servant of Ours from prayer?

A servant when he prays?

AAabdan i<u>tha</u> <u>s</u>all<u>a</u>

a worshipper from praying?

A votary when he (turns) to pray?

Have you thought, if he had been on guidance

What is your opinion – if he were upon guidance,

What thinkest thou? If he were upon guidance

Hast thou considered whether he is on the right way,

Bethinkest thou, if he is himself guided,

Tell me, if he (Muhammad (Peace be upon him)) is on the guidance (of Allah)?

Do you think he is upon guidance?

Did you consider: what if he is on the Right Way,

Have you seen if he is on the guidance

Hast thou seen if he relieth on the guidance (of Allah)

tell me, should he be on [true] guidance,

Have you seen if he was upon guidance

Have you seen if he is upon guidance

What will happen if the praying person is rightly guided

Have you considered if he were on the right way,

Araayta in k<u>a</u>na AAal<u>a</u> alhud<u>a</u>

Do you think he is rightly guided,

Seest thou if he is on (the road of) Guidance?-

Or had enjoined piety, (it would have been better)?

He would enjoin piety, so how good it would be!

or bade to godfearing --

or is concerned with God-consciousness?

Or he commandeth piety?

Or enjoins piety?

Or advocates righteousness?

and enjoins piety?

Or enjoins Taqwa

Or enjoineth piety?

or bid [others] to Godwariness,

or orders piety?

Or enjoins righteousness?

or if he commands others to maintain piety!?

Or enjoined guarding (against evil)?

Aw amara bi<b>al</b>ttaqw<u>a</u>

or enjoins true piety?

Or enjoins Righteousness?

Have you thought that if he denies and turns away,

What is your opinion – if he denies and turns away, how wretched will be his state!

What thinkest thou? If he cries lies, and turns away -

Hast thou considered whether he may [not] be giving the lie to the truth and turning his back [upon it]?

Bethinkest thou, if he belieth and turneth away?

Tell me if he (the disbeliever, Abu Jahl) denies (the truth, i.e. this Quran), and turns away?

Do you see how he disbelieved and turned away?

Did you consider: what if he gives the lie (to the Truth) and turns away (from it)?

Have you seen if he denies and turns away

Hast thou seen if he denieth (Allah's guidance) and is froward?

tell me, should he call him a liar and turn away

What do you think? Have you seen if he belies and turns away,

Have you seen if he denies and turns away -

What will happen if the prohibiting rejects the Truth and turns away from it!?

Have you considered if he gives the lie to the truth and turns (his) back?

Araayta in ka<u>thth</u>aba watawall<u>a</u>

Do you see how he has denied the truth and turned away from it?

Seest thou if he denies (Truth) and turns away?

Does he not know that God sees?

Did he not realise that Allah is watching?

Did he not know that God sees?

Does he, then, not know that God sees [all]?

Knoweth he not that Allah beholdeth?

Knows he not that Allah does see (what he does)?

Does he not know that God sees?

Does he not know that Allah sees everything?

Knows he not that Allah sees

Is he then unaware that Allah seeth?

—does he not know that Allah sees [him]?

does he not know that Allah sees?

Does he not know that Allah sees?

Does he not realize that God sees him?

Does he not know that Allah does see?

Alam yaAAlam bianna All<u>a</u>ha yar<u>a</u>

Does he not know that God observes all things?

Knoweth he not that Allah doth see?

And yet indeed if he does not desist We shall drag him by the forelock,

Yes certainly, if he does not desist, We will seize him by the forelock.

No indeed; surely, if he gives not over, We shall seize him by the forelock,

Nay, if he desist not, We shall most surely drag him down upon his forehead

By no means! If he desist not We shall seize and deal him by the forelock -

Nay! If he (Abu Jahl) ceases not, We will catch him by the forelock,

No. If he does not desist, We will drag him by the forelock.

No indeed; if he does not desist, We shall drag him by the forelock;

Nay! If he ceases not, We will scorch his forehead --

Nay, but if he cease not We will seize him by the forelock -

No indeed! If he does not cease, We shall seize him by the forelock,

Indeed, if he does not desist, We will seize him by the forelock,

No! If he does not desist, We will surely drag him by the forelock -

Let him know that if he does not desist, We shall certainly drag him by his forelocks,

Nay! if he desist not, We would certainly smite his forehead,

Kall<u>a</u> lain lam yantahi lanasfaAAan bi<b>al</b>nn<u>as</u>iya<b>ti</b>

Let him beware! If he does not desist, We will drag him by the forelock --

Let him beware! If he desist not, We will drag him by the forelock,-

By the lying, the sinful forelock.

A forelock that lies, is sinful.

a lying, sinful forelock.

the lying, rebellious forehead! –

A forelock, lying, sinning.

A lying, sinful forelock!

A deceitful, sinful forelock.

by the lying forelock steeped in sin.

A lying, sinful forehead!

The lying, sinful forelock -

a lying, sinful forelock!

a lying, sinful forelock.

A lying, sinning forelock.

his lying sinful forelock.

A lying, sinful forehead.

N<u>as</u>iyatin k<u>ath</u>ibatin kh<u>at</u>ia<b>tin</b>

his lying, sinful forelock.

A lying, sinful forelock!

So let him call his associates,

So let him now call his gang!

So let him call on his concourse!

and then let him summon [to his aid] the counsels of his own [spurious] wisdom,

Then, let him call his assembly,

Then, let him call upon his council (of helpers),

Let him call on his gang.

So let him summon his helpmates;

Then let him call upon his council.

Then let him call upon his henchmen!

Then let him call out his gang!

So, let him call upon his way!

Then let him call his associates;

Let him call on his associates for help

Then let him summon his council,

FalyadAAu n<u>a</u>diyah<b>u</b>

Then let him call his associates;

Then, let him call (for help) to his council (of comrades):

We shall call the guards of Hell.

We will now call the guards!

We shall call on the guards of Hell.

[the while] We shall summon the forces of heavenly chastisement!

We also shall call the infernal guards.

We will call the guards of Hell (to deal with him)!

We will call the Guards.

We too shall summon the guards of Hell.

We will call out the guards of Hell!

We will call the guards of hell.

We [too] shall call the keepers of hell.

We, will call the Zabania (the harsh angels of Hell).

We will call the angels of Hell.

and We too will call the stern and angry keepers of hell.

We too would summon the braves of the army.

SanadAAu a<b>l</b>zzab<u>a</u>niya<b>ta</b>

We shall summon the guards of Hell.

We will call on the angels of punishment (to deal with him)!

Beware! Do not obey him, but bow in adoration and draw near (to your Lord).

Yes indeed; do not listen to him – and prostrate, and become close to Us. (Command of Prostration # 14)

No indeed; do thou not obey him, and bow thyself, and draw nigh.

Nay, pay thou no heed to him, but prostrate thyself [before God] and draw close [unto Him]!

By no means! Obey not thou him. Continue to adore, and continue to draw nigh.

Nay! (O Muhammad (Peace be upon him))! Do not obey him (Abu Jahl). Fall prostrate and draw near to Allah!

No, do not obey him; but kneel down, and come near.

No, not at all. Never obey him. But prostrate yourself and become nigh (to your Lord).

Nay! Do not obey him. Fall prostrate and draw near (to Allah)!

Nay, Obey not thou him. But prostrate thyself, and draw near (unto Allah).

No indeed! Do not obey him, but prostrate and draw near [to Allah]!

No, indeed; do not obey him! Prostrate and come nearer (to Allah).

No! Do not obey him. But prostrate and draw near [to Allah].

(Muhammad), never yield to him! Prostrate yourself and try to come closer to God.

Nay! obey him not, and make obeisance and draw nigh (to Allah).

Kall<u>a</u> l<u>a</u> tu<u>t</u>iAAhu wa<b>o</b>sjud wa<b>i</b>qtarib

No indeed! Do not obey him, but prostrate yourself and come closer to God.

Nay, heed him not: But bow down in adoration, and bring thyself the closer (to Allah)!

TRULY WE REVEALED it on the Night of Determination.

We have indeed sent down the Qur’an in the Night of Destiny.

Behold, We sent it down on the Night of Power;

BEHOLD, from on high have We bestowed this [divine writ] on Night of Destiny.

Verily We! We have sent it down on the night of Power.

Verily! We have sent it (this Quran) down in the night of Al-Qadr (Decree)

We sent it down on the Night of Decree.

Behold, We revealed this (Qur'an) on the Night of Power.

Verily, We have sent it down in the Night of Al-Qadr.

Lo! We revealed it on the Night of Predestination.

Indeed We sent it down on the Night of Ordainment.

We sent this (the Holy Koran) down on the Night of Honor.

Indeed, We sent the Qur'an down during the Night of Decree.

We revealed the Quran on the Night of Destiny.

Surely We revealed it on the grand night.

Inn<u>a</u> anzaln<u>a</u>hu fee laylati alqadr<b>i</b>

We sent it [Quran] down on the Night of Destiny.

We have indeed revealed this (Message) in the Night of Power:

How will you know what the Night of Determination is?

And what have you understood, what the Night of Destiny is!

And what shall teach thee what is the Night of Power?

And what could make thee conceive what it is, that Night of Destiny?

And what shall make thee know that which the night of Power is?

And what will make you know what the night of Al-Qadr (Decree) is?

But what will convey to you what the Night of Decree is?

And what do you know what the Night of Power is?

And what will make you know what the Night of Al-Qadr is

Ah, what will convey unto thee what the Night of Power is!

And what will show you what is the Night of Ordainment?

What could let you know what the Night of Honor is!

And what can make you know what is the Night of Decree?

Would that you knew what the Night of Destiny is!

And what will make you comprehend what the grand night

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> laylatu alqadr<b>i</b>

And what will make you comprehend what the Night of Destiny is?

And what will explain to thee what the night of power is?

Better is the Night of Determination than a thousand months.

The Night of Destiny is better than a thousand months.

The Night of Power is better than a thousand months;

The Night of Destiny is better than a thousand months:

The night of Power is better than a thousand months.

The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, (i.e. 83 years and 4 months).

The Night of Decree is better than a thousand months.

The Night of Power is better than a thousand months.

The Night of Al-Qadr is better than a thousand months.

The Night of Power is better than a thousand months.

The Night of Ordainment is better than a thousand months.

The Night of Honor is better than a thousand months,

The Night of Decree is better than a thousand months.

(Worship) on the Night of Destiny is better than (worship) for a thousand months.

The grand night is better than a thousand months.

Laylatu alqadri khayrun min alfi shahr<b>in</b>

The Night of Destiny is better than a thousand months;

The Night of Power is better than a thousand months.

On (this night) the angels and grace descend by the dispensation of their Lord, for settling all affairs.

In it descend the angels and Jibreel, by the command of their Lord – for all works.

in it the angels and the Spirit descend, by the leave of their Lord, upon every command.

in hosts descend in it the angels, bearing divine inspiration by their Sustainer's leave; from all [evil] that may happen

The angels and the spirit descend therein by the command of their Lord with His decrees for every affair.

Therein descend the angels and the Ruh [Jibrael (Gabriel)] by Allah's Permission with all Decrees,

In it descend the angels and the Spirit, by the leave of their Lord, with every command.

The angels along with the Spirit descend in it by the permission of their Lord with all kinds of decrees.

Therein descend the angels and the Ruh by their Lord's permission with every matter.

The angels and the Spirit descend therein, by the permission of their Lord, with all decrees.

In it the angels and the Spirit descend, by the leave of their Lord, with every command.

in it the angels and the Spirit (Gabriel) descend by the permission of their Lord upon every command.

The angels and the Spirit descend therein by permission of their Lord for every matter.

On this Night, the angels and the spirit descend by the permission of their Lord with His decree (to determine everyone's destiny).

The angels and Jibreel descend in it by the permission of their Lord for every affair,

Tanazzalu almal<u>a</u>ikatu wa<b>al</b>rroo<u>h</u>u feeh<u>a</u> bii<u>th</u>ni rabbihim min kulli amr<b>in</b>

on that night, the angels and the Spirit come down by the permission of their Lord with His decrees for all matters;

Therein come down the angels and the Spirit by Allah's permission, on every errand:

It is peace till the dawning of the day.

It is peace until the rising of dawn.

Peace it is, till the rising of dawn.

does it make secure, until the rise of dawn.

It is all peace, until the rising of the dawn.

Peace! (All that night, there is Peace and Goodness from Allah to His believing slaves) until the appearance of dawn.

Peace it is; until the rise of dawn.

All peace is that night until the rise of dawn.

There is peace until the appearance of dawn.

(The night is) Peace until the rising of the dawn.

It is peaceful until the rising of the dawn.

Peace it is, till the break of dawn.

Peace it is until the emergence of dawn.

This Night is all peace until the break of dawn.

Peace! it is till the break of the morning.

Sal<u>a</u>mun hiya <u>h</u>att<u>a</u> ma<u>t</u>laAAi alfajr<b>i</b>

it is all peace till the break of dawn.

Peace!... This until the rise of morn!

THOSE AMONG THE people of the Book who disbelieve, and the idolaters, would not have been freed (from false beliefs) until the clear proof came to them --

The disbelieving People of the Book(s) and the polytheists would not have left their religion until the clear proof came to them.

The unbelievers of the People of the Book and the idolaters would never leave off; till the Clear Sign came to them,

IT IS NOT [conceivable] that such as are bent on denying the truth - [be they] from among the followers of earlier revelation or from among those who ascribe divinity to aught beside God should ever be abandoned [by Him] ere there comes unto them the [full] evidence of the truth:

Those who disbelieved from among the People of the Book and the associaters could not break off, until there had come Unto them the evidence.

Those who disbelieve from among the people of the Scripture (Jews and Christians) and among Al-Mushrikun, were not going to leave (their disbelief) until there came to them clear evidence.

Those who disbelieved among the People of the Scripture, and the Polytheists, were not apart, until the Clear Evidence came to them.

Those who disbelieved – be they from the People of the Book or from those who associated others with Allah in His Divinity – will not desist from unbelief until the Clear Proof should come to them;

Those who disbelieve from among the People of the Scripture and the idolators, were not going to leave until there came to them the Bayyinah.

Those who disbelieve among the People of the Scripture and the idolaters could not have left off (erring) till the clear proof came unto them,

The faithless from among the People of the Book and the polytheists were not set apart [from the community of the faithful] until the proof had come to them:

The unbelievers among the People of the Book and the idolaters would never desist until the Clear Proof came to them.

Those who disbelieved among the People of the Scripture and the polytheists were not to be parted [from misbelief] until there came to them clear evidence -

The disbelievers among the People of the Book and the pagans disbelieved (in Islam) only after receiving divine testimony:

Those who disbelieved from among the followers of the Book and the polytheists could not have separated (from the faithful) until there had come to them the clear evidence:

Lam yakuni alla<u>th</u>eena kafaroo min ahli alkit<u>a</u>bi wa<b>a</b>lmushrikeena munfakkeena <u>h</u>att<u>a</u> tatiyahumu albayyina<b>tu</b>

The deniers of truth from among the People of the Book and the polytheists would not desist from disbelief until they received clear evidence --

Those who reject (Truth), among the People of the Book and among the Polytheists, were not going to depart (from their ways) until there should come to them Clear Evidence,-

An Apostle from God, reading out hallowed pages

(The clear proof is) the Noble Messenger from Allah, who reads the pure pages.

a Messenger from God, reciting pages purified,

an apostle from God, conveying [unto them] revelations blest with purity,

An apostle from Allah rehearsing Writs cleansed.

A Messenger (Muhammad (Peace be upon him)) from Allah, reciting (the Quran) purified pages [purified from Al-Batil (falsehood, etc.)].

A messenger from God reciting purified scripts.

a Messenger from Allah, reciting from Purified Scrolls;

A Messenger from Allah reciting purified pages.

A messenger from Allah, reading purified pages

an apostle from Allah reciting impeccable scriptures,

A Messenger from Allah reciting Purified Pages

A Messenger from Allah, reciting purified scriptures

a Messenger (Muhammad) from God, reciting to them parts of the purified,

An apostle from Allah, reciting pure pages,

Rasoolun mina All<u>a</u>hi yatloo <u>s</u>u<u>h</u>ufan mu<u>t</u>ahhara<b>tan</b>

a messenger from God, reciting to them pure scriptures,

An messenger from Allah, rehearsing scriptures kept pure and holy:

Containing firm decrees.

In which are written proper affairs.

therein true Books.

wherein there are ordinances of ever-true soundness and clarity.

Wherein are discourses eternal.

Containing correct and straight laws from Allah.

In them are valuable writings.

in writings wherein are scriptures, absolutely true and unerring.

Wherein are upright Books.

Containing correct scriptures.

wherein are upright writings.

in which there are valuable Books.

Within which are correct writings.

holy Book which contain eternal laws of guidance.

Wherein are all the right ordinances.

Feeh<u>a</u> kutubun qayyima<b>tun</b>

containing upright precepts.

Wherein are laws (or decrees) right and straight.

The people of the Book were not divided among themselves till after the clear proof had come to them.

Nor did the People of the Book(s) get divided until after the clear proof came to them.

And they scattered not, those that were given the Book, excepting after the Clear Sign came to them.

Now those who have been vouchsafed revelation aforetime did break up their unity [of faith] after such an evidence of the truth had come to them.

And those who are vouchsafed the Book divided not save after there had come Unto them the evidence.

And the people of the Scripture (Jews and Christians) differed not until after there came to them clear evidence. (i.e. Prophet Muhammad (Peace be upon him) and whatever was revealed to him).

Those who were given the Scripture did not splinter, except after the Clear Evidence came to them.

Nor did those to whom the Book had been given split up until after the Proof (of the Right Way) had come to them.

And the People of the Scripture differed not until after there came to them the Bayyinah.

Nor were the People of the Scripture divided until after the clear proof came unto them.

Those who were given the Book did not divide except after the proof had come to them.

Those to whom the Book was given did not divide themselves until the Clear Proof came to them.

Nor did those who were given the Scripture become divided until after there had come to them clear evidence.

Nor did the People of the Book disagreed among themselves until after receiving the ancient divine testaments.

And those who were given the Book did not become divided except after clear evidence had come to them.

Wam<u>a</u> tafarraqa alla<u>th</u>eena ootoo alkit<u>a</u>ba ill<u>a</u> min baAAdi m<u>a</u> j<u>a</u>athumu albayyina<b>tu</b>

Those who were given the Book did not become divided except after clear evidence was given to them.

Nor did the People of the Book make schisms, until after there came to them Clear Evidence.

They were commanded only to serve God with all-exclusive faith in Him, to be upright, and to fulfil their devotional obligations, and to give zakat; for this is the even way.

And they were ordered only to worship Allah, believing purely in Him – devoted solely (to Him), and to establish the prayer and to pay the obligatory charity – and this is the straight religion.

They were commanded only to serve God, making the religion His sincerely, men of pure faith, and to perform the prayer, and pay the alms -- that is the religion of the True.

And withal, they were not enjoined aught but that they should worship God, sincere in their faith in Him alone, turning away from all that is false; and that they should be constant in prayer; and that they should spend in charity: for this is a moral law endowed with ever-true soundness and clarity.

And they were commanded not but that they should worship Allah, keeping religion pure for him, as upright men, and that they should establish prayer and give the poor-rate, And that is the right religion.

And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat: and that is the right religion.

They were commanded only to worship God, devoting their faith to Him alone, and to practice regular prayer, and to give alms. That is the upright religion.

Yet all that they had been commanded was that they serve Allah, with utter sincerity, devoting themselves exclusively to Him, and that they establish Prayer and pay Zakah. That is the Right Faith.

And they were commanded not, but that they should worship Allah, making religion purely for Him alone, Hunafa', and that they perform Salah and give Zakah, and that is the right religion.

And they are ordered naught else than to serve Allah, keeping religion pure for Him, as men by nature upright, and to establish worship and to pay the poor-due. That is true religion.

Though they were not commanded except to worship Allah, dedicating their faith to Him as men of pure faith, and to maintain the prayer and pay the zakat. That is the upright religion.

Yet they were ordered to worship Allah alone, making the Religion His sincerely, upright, and to establish their prayers and to pay the obligatory charity. That is indeed the Religion of Straightness.

And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion.

They were only commanded to worship God, be uprightly devoted to His religion, steadfast in prayer and pay the zakat. This is truly the eternal religion.

And they were not enjoined anything except that they should serve Allah, being sincere to Him in obedience, upright, and keep up prayer and pay the poor-rate, and that is the right religion.

Wam<u>a</u> omiroo ill<u>a</u> liyaAAbudoo All<u>a</u>ha mukhli<u>s</u>eena lahu a<b>l</b>ddeena <u>h</u>unaf<u>a</u>a wayuqeemoo a<b>l</b><u>ss</u>al<u>a</u>ta wayutoo a<b>l</b>zzak<u>a</u>ta wa<u>tha</u>lika deenu alqayyima<b>ti</b>

They were commanded only to worship God, offering Him sincere devotion, to be sincere in their faith, to pray regularly; and to give alms, for that is the right religion.

And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to practise regular charity; and that is the Religion Right and Straight.

Surely the unbelievers among the people of the Book and the idolaters, will abide in the fire of Hell. They are the worst of creatures.

Indeed all disbelievers, the People of the Book(s) and the polytheists, are in the fire of hell – they will remain in it for ever; it is they who are the worst among the creation.

The unbelievers of the People of the Book and the idolaters shall be in the Fire of Gehenna, therein dwelling forever; those are the worst of creatures.

Verily, those who [despite all evidence] are bent on denying the truth - [be they] from among the followers of earlier revelation or from among those who ascribe divinity to aught beside God - will find themselves in the fire of hell, therein to abide: they are the worst of all creatures.

Verily those who disbelieve from among the people of the Book and the associaters shall be cast into the Hell-fire, as abiders therein. These! they are the worst of the creation.

Verily, those who disbelieve (in the religion of Islam, the Quran and Prophet Muhammad (Peace be upon him)) from among the people of the Scripture (Jews and Christians) and Al-Mushrikun will abide in the Fire of Hell. They are the worst of creatures.

Those who disbelieve among the People of the Scripture, and the Polytheists, will be in the Fire of Hell, where they will abide forever. These are the worst of creatures.

Those who disbelieved – be they from among the People of the Book or among those who associated others with Allah in His Divinity– shall be in the Fire, and will abide in it. They are the worst of creatures.

Verily, those who disbelieve from among the People of the Scripture and idolators, will abide in the fire of Hell. They are the worst of creatures.

Lo! those who disbelieve, among the People of the Scripture and the idolaters, will abide in fire of hell. They are the worst of created beings.

Indeed the faithless from among the People of the Book and the polytheists will be in the fire of hell, to remain in it [forever]. It is they who are the worst of creatures.

The unbelievers among the People of the Book and the idolaters shall be for ever in the Fire of Gehenna (Hell). They are the worst of all creatures.

Indeed, they who disbelieved among the People of the Scripture and the polytheists will be in the fire of Hell, abiding eternally therein. Those are the worst of creatures.

The disbelievers among the People of the Book and the pagans will dwell forever in hell; they are the worst of all creatures.

Surely those who disbelieve from among the followers of the Book and the polytheists shall be in the fire of hell, abiding therein; they are the worst of men.

Inna alla<u>th</u>eena kafaroo min ahli alkit<u>a</u>bi wa<b>a</b>lmushrikeena fee n<u>a</u>ri jahannama kh<u>a</u>lideena feeh<u>a</u> ol<u>a</u>ika hum sharru albariyya<b>ti</b>

Those of the deniers of truth among the People of the Book and the polytheists will dwell forever in Hell-fire. They are the worst of creatures.

Those who reject (Truth), among the People of the Book and among the Polytheists, will be in Hell-Fire, to dwell therein (for aye). They are the worst of creatures.

But those who believe and do the right are surely the best of created beings,

Indeed those who accepted faith and did good deeds – it is they who are the best among the creation.

But those who believe, and do righteous deeds, those are the best of creatures;

[And,] verily, those who have attained to faith, and do righteous deeds - it is they, they who are the best of all creatures.

Verily those who believe and work righteous works - these! they are the best of the creation.

Verily, those who believe [in the Oneness of Allah, and in His Messenger Muhammad (Peace be upon him)) including all obligations ordered by Islam] and do righteous good deeds, they are the best of creatures.

As for those who believe and lead a righteous life—these are the best of creatures.

But those that believe and work righteous deeds, they are the best of creatures.

Verily, those who believe and do righteous good deeds, they are the best of creatures.

(And) lo! those who believe and do good works are the best of created beings.

Indeed those who have faith and do righteous deeds—it is they who are the best of creatures.

But those who believe and do good deeds are the best of all creatures.

Indeed, they who have believed and done righteous deeds - those are the best of creatures.

The righteously striving believers are the best of all creatures.

(As for) those who believe and do good, surely they are the -best of men.

Inna alla<u>th</u>eena <u>a</u>manoo waAAamiloo a<b>l</b><u>ssa</u>li<u>ha</u>ti ol<u>a</u>ika hum khayru albariyya<b>ti</b>

Truly, those who believe and do good works are the best of creatures.

Those who have faith and do righteous deeds,- they are the best of creatures.

Whose reward is with their Lord -- gardens of Eden with rivers flowing by, where they will abide for ever, God pleased with their service, they with obedience to Him. This (awaits) him who stands in awe of his Lord.

Their reward is – with their Lord – everlasting Gardens of Eden beneath which rivers flow, in which they will abide for ever and ever; Allah is pleased with them and they are pleased with Him; this is for one who fears his Lord.

their recompense is with their Lord-Gardens of Eden, underneath which rivers flow, therein dwelling for ever and ever. God is well-pleased with them, and they are well-pleased with Him; that is for him who fears his Lord.

Their reward [awaits them] with God: gardens of perpetual bliss, through which running waters flow, therein to abide beyond the count of time; well-pleased is God with them, and well-pleased are they with Him: all this awaits him who of his Sustainer stands in awe!.

Their recompense with their Lord shall be Gardens Everlasting, whereunder rivers flow - as abiders therein for evermore. Well-pleases will be Allah with them and well-pleased will be they with Him, That is for him who feareth his Lord.

Their reward with their Lord is 'Adn (Eden) Paradise (Gardens of Eternity), underneath which rivers flow, they will abide therein forever, Allah Well-Pleased with them, and they with Him. That is for him who fears his Lord.

Their reward is with their Lord: Gardens of Eternity beneath which rivers flow, where they will abide forever. God is pleased with them, and they are pleased with Him. That is for whoever fears His Lord.

Their recompense lies with their Lord: Gardens of eternity beneath which rivers flow; therein they shall dwell, forever and ever. Allah is well-pleased with them, and they are well-pleased with Him. All this is for him who fears his Lord.

Their reward with their Lord is Eternal Gardens, underneath which rivers flow. They will abide therein forever, Allah will be pleased with them, and they well-pleased with Him. That is for him who fears his Lord.

Their reward is with their Lord: Gardens of Eden underneath which rivers flow, wherein they dwell for ever. Allah hath pleasure in them and they have pleasure in Him. This is (in store) for him who feareth his Lord.

Their reward, near their Lord, is the Gardens of Eden, with streams running in them, to remain in them forever. Allah is pleased with them, and they are pleased with Him. That is for those who fear their Lord.

Their recompense is with their Lord; Gardens of Eden, underneath which rivers flow, where they shall live for ever. Allah is wellpleased with them, and theyare wellpleased with Him. That is for he who fears his Lord!

Their reward with Allah will be gardens of perpetual residence beneath which rivers flow, wherein they will abide forever, Allah being pleased with them and they with Him. That is for whoever has feared his Lord.

Their reward from their Lord will be the gardens of Eden wherein streams flow and wherein they will live forever. God will be pleased with them and they will be pleased with Him. This (reward) is for those who fear their Lord.

Their reward with their Lord is gardens of perpetuity beneath which rivers flow, abiding therein for ever; Allah is well pleased with them and they are well pleased with Him; that is for him who fears his Lord.

Jaz<u>a</u>ohum AAinda rabbihim jann<u>a</u>tu AAadnin tajree min ta<u>h</u>tih<u>a</u> alanh<u>a</u>ru kh<u>a</u>lideena feeh<u>a</u> abadan ra<u>d</u>iya All<u>a</u>hu AAanhum wara<u>d</u>oo AAanhu <u>tha</u>lika liman khashiya rabbah<b>u</b>

God has a reward in store for them: Gardens of eternity, through which rivers flow; they will dwell therein forever. God is well pleased with them and they are well pleased with Him. Thus shall the God-fearing be rewarded.

Their reward is with Allah: Gardens of Eternity, beneath which rivers flow; they will dwell therein for ever; Allah well pleased with them, and they with Him: all this for such as fear their Lord and Cherisher.

WHEN THE WORLD is shaken up by its cataclysm,

When the earth is shaken with its appointed tremor.

When earth is shaken with a mighty shaking

WHEN THE EARTH quakes with her [last] mighty quaking,

When the earth is shaken by the shaking thereof,

When the earth is shaken with its (final) earthquake.

When the earth is shaken with its quake.

When the earth will be shaken with a mighty shaking,

When the earth quakes with its Zilzal.

When Earth is shaken with her (final) earthquake

When the earth is rocked with a terrible quake

When the earth is shaken with its mighty shaking,

When the earth is shaken with its [final] earthquake

When the earth is shaken by a terrible quake

When the earth is shaken with her (violent) shaking,

I<u>tha</u> zulzilati alar<u>d</u>u zilz<u>a</u>lah<u>a</u>

When the earth is shaken with its violent shaking,

When the earth is shaken to her (utmost) convulsion,

And the earth throws out its burdens,

And the earth throws out its burdens.

and earth brings forth her burdens,

and [when] the earth yields up her burdens,

And the earth bringeth forth her burthens,

And when the earth throws out its burdens,

And the earth brings out its loads.

and the earth will throw up all her burdens,

And when the earth throws out its burdens.

And Earth yieldeth up her burdens,

and discharges its burdens,

and when the earth brings forth its burdens

And the earth discharges its burdens

and it throws out its burden,

And the earth brings forth her burdens,

Waakhrajati alar<u>d</u>u athq<u>a</u>lah<u>a</u>

when the earth shakes off her burdens,

And the earth throws up her burdens (from within),

And man enquires: "What has come over it?"

And man says, “What has happened to it?”

and Man says., 'What ails her?'

and man cries out, "What has happened to her?" -

And man saith: what aileth her?

And man will say: "What is the matter with it?"

And man says, “What is the matter with it?”

and man will cry out: “What is the matter with her?”

And man will say: "What is the matter with it"

And man saith: What aileth her?

and man says, ‘What is the matter with her?’

and the human asks: "What is the matter with it?"

And man says, "What is [wrong] with it?" -

the human being will say (in horror), "What is happening to it?"

And man says: What has befallen her?

Waq<u>a</u>la alins<u>a</u>nu m<u>a</u> lah<u>a</u>

when man asks, "What is happening to her?";

And man cries (distressed): 'What is the matter with her?'-

That day it will narrate its annals,

On that day earth will narrate its news,

upon that day she shall tell her tidings

on that Day will she recount all her tidings,

On that Day she will tell out the tidings thereof.

That Day it will declare its information (about all what happened over it of good or evil).

On that Day, it will tell its tales.

On that Day it will relate all her news,

That Day it will declare its information.

That day she will relate her chronicles,

On that day she will relate her chronicles

On that Day it shall proclaim its news,

That Day, it will report its news

On that day the earth will declare all (the activities of the human being) which have taken place on it,

On that day she shall tell her news,

Yawmai<u>th</u>in tu<u>h</u>addithu akhb<u>a</u>rah<u>a</u>

on that Day it will narrate its account,

On that Day will she declare her tidings:

For your Lord will have commanded it.

Because your Lord sent a command to it.

for that her Lord has inspired her.

as thy Sustainer will have inspired her to do!

Because thy Lord will inspire her.

Because your Lord has inspired it.

For your Lord will have inspired it.

for your Lord will have commanded her (to do so).

Because your Lord will inspire it.

Because thy Lord inspireth her.

for her Lord will have inspired her.

for your Lord will have revealed to it.

Because your Lord has commanded it.

having been inspired by your Lord.

Because your Lord had inspired her.

Bianna rabbaka aw<u>ha</u> lah<u>a</u>

for your Lord has so directed it.

For that thy Lord will have given her inspiration.

That day people will proceed separately to be shown their deeds.

On that day men will return towards their Lord, in different groups, in order to be shown their deeds.

Upon that day men shall issue in scatterings to see their works,

On that Day will all men come forward, cut off from one another, to be shown their [past] deeds.

On that Day mankind will proceed in bands, that they may be shewn their works.

That Day mankind will proceed in scattered groups that they may be shown their deeds.

On that Day, the people will emerge in droves, to be shown their works.

On that Day people will go forth in varying states so that they be shown their deeds.

That Day mankind will proceed in scattered groups that they may be shown their deeds.

That day mankind will issue forth in scattered groups to be shown their deeds.

On that day, mankind will issue forth in various groups to be shown their deeds.

On that Day mankind shall issue in scatterings to see their deeds.

That Day, the people will depart separated [into categories] to be shown [the result of] their deeds.

On that day, people will come out of their graves in different groups to see (the results of) their own deeds.

On that day men shall come forth in sundry bodies that they may be shown their works.

Yawmai<u>th</u>in ya<u>s</u>duru a<b>l</b>nn<u>a</u>su asht<u>a</u>tan liyuraw aAAm<u>a</u>lahum

On that Day people will come forward in separate groups to be shown their deeds:

On that Day will men proceed in companies sorted out, to be shown the deeds that they (had done).

Whosoever has done even an atom's weight of good will behold it;

So whoever does a good deed equal to the weight of the minutest particle, will see it.

and whoso has done an atom's weight of good shall see it,

And so, he who shall have done an atom's weight of good, shall behold it;

Then whosoever hath worked good of an atom's weight shall behold it

So whosoever does good equal to the weight of an atom (or a small ant), shall see it.

Whoever has done an atom's weight of good will see it.

So, whoever does an atom's weight of good shall see it;

So, whosoever does good equal to the weight of a speck of dust shall see it.

And whoso doeth good an atom's weight will see it then,

So whoever does an atom’s weight of good will see it,

Whosoever has done an atom's weight of good shall see it,

So whoever does an atom's weight of good will see it,

Whoever has done an atom's weight of good,

So. he who has done an atom's weight of good shall see it

Faman yaAAmal mithq<u>a</u>la <u>th</u>arratin khayran yarah<b>u</b>

whoever has done the smallest particle of good will see it;

Then shall anyone who has done an atom's weight of good, see it!

And whosoever has done even an atom's weight of evil will behold that.

And whoever does an evil deed equal to the weight of the minutest particle, will see it.

and whoso has done an atom's weight of evil shall see it.

and he who shall have done an atom's weight of evil, shall behold it.

And whosoever hath worked ill Of an atom's weight shall behold it.

And whosoever does evil equal to the weight of an atom (or a small ant), shall see it.

And whoever has done an atom's weight of evil will see it.

and whoever does an atom's weight of evil shall see it.

And whosoever does evil equal to the weight of a speck of dust shall see it.

And whoso doeth ill an atom's weight will see it then.

and whoever does an atom’s weight of evil will see it.

and whosoever has done an atom's weight of evil shall see it.

And whoever does an atom's weight of evil will see it.

will see it and whoever has done an atom's weight of evil, will also see it.

And he who has done an atom's weight of evil shall see it.

Waman yaAAmal mithq<u>a</u>la <u>th</u>arratin sharran yarah<b>u</b>

while whoever has done the smallest particle of evil will see it.

And anyone who has done an atom's weight of evil, shall see it.

I CALL TO witness the chargers, snorting, rushing to battle before the others,

By oath of those that sprint, breathing heavily. (The horses used in Holy War.)

By the snorting chargers,

Oh, the chargers that run panting,

By the chargers panting,

By the (steeds) that run, with panting (breath),

By the racers panting.

By (the horses) that charge snorting,

By the `Adiyat (steeds), snorting.

By the snorting courses,

By the snorting chargers,

By the snorting runners (the horses),

By the racers, panting,

(I swear) by the snorting chargers (of the warriors), whose hoofs strike against the rocks

I swear by the runners breathing pantingly,

Wa<b>a</b>lAA<u>a</u>diy<u>a</u>ti <u>d</u>ab<u>ha</u><b>n</b>

By the snorting, panting horses,

By the (Steeds) that run, with panting (breath),

Then those striking sparks of fire,

Striking stones with their hooves, sparking fire.

by the strikers of fire,

sparks of fire striking,

And striking off fire by dashing their hoofs.

Striking sparks of fire (by their hooves),

Igniting sparks.

then raise sparks of fire (by their hoofs),

Striking sparks of fire.

Striking sparks of fire

by the strikers of sparks [with their hoofs],

by the strikers of fire,

And the producers of sparks [when] striking

and produce sparks

Then those that produce fire striking,

Fa<b>a</b>lmooriy<u>a</u>ti qad<u>ha</u><b>n</b>

striking sparks of fire with their hooves,

And strike sparks of fire,

Then those charging in the morning

And by oath of those who raid at dawn.

by the dawn-raiders

rushing to assault at morn,

And raiding at dawn

And scouring to the raid at dawn

Raiding at dawn.

then raid by the dawn,

And scouring to the raid at dawn.

And scouring to the raid at dawn,

by the raiders at dawn,

by the dawnraiders,

And the chargers at dawn,

while running during a raid at dawn,

Then those that make raids at morn,

Fa<b>a</b>lmugheer<u>a</u>ti <u>s</u>ub<u>ha</u><b>n</b>

as they gallop to make raids at dawn,

And push home the charge in the morning,

Raising clouds of dust,

So thereupon raising dust.

blazing a trail of dust,

thereby raising clouds of dust,

And therein raising dust.

And raise the dust in clouds the while,

Raising clouds of dust.

and blaze a trail of dust,

And raise the dust in clouds the while.

Then, therewith, with their trail of dust,

raising therein a trail of dust,

raising a trail of dust,

Stirring up thereby [clouds of] dust,

and leave behind a cloud of dust

Then thereby raise dust,

Faatharna bihi naqAA<u>a</u><b>n</b>

and raising clouds of dust,

And raise the dust in clouds the while,

Penetrating deep into the armies,

Then penetrate to the centre of the enemy army.

cleaving there with a host!

thereby storming [blindly] into any host!

And cleaving their way therein into the host,

Penetrating forthwith as one into the midst (of the foe);

Storming into the midst.

and penetrate deep into a host.

And penetrating forthwith as one into the midst.

Cleaving, as one, the centre (of the foe),

and cleaving therein a host!

dividing the gathering.

Arriving thereby in the center collectively,

which engulfs the enemy.

Then rush thereby upon an assembly:

Fawasa<u>t</u>na bihi jamAA<u>a</u><b>n</b>

forcing their way into the midst of the enemy,

And penetrate forthwith into the midst (of the foe) en masse;-

That man is ungrateful to his Lord

Indeed man is very ungrateful towards his Lord.

Surely Man is ungrateful to his Lord,

VERILY, towards his Sustainer man is most ungrateful

Verily man is Unto his Lord ungrateful.

Verily! Man (disbeliever) is ungrateful to his Lord;

Indeed, the human being is ungrateful to his Lord.

Verily man is most ungrateful to his Lord;

Verily, man is ungrateful to his Lord.

Lo! man is an ingrate unto his Lord

Indeed man is ungrateful to his Lord,

Indeed, the human is ungrateful to his Lord.

Indeed mankind, to his Lord, is ungrateful.

The human being is certainly ungrateful to his Lord.

Most surely man is ungrateful to his Lord.

Inna alins<u>a</u>na lirabbihi lakanood<b>un</b>

surely, man is ungrateful to his Lord.

Truly man is, to his Lord, ungrateful;

And is himself witness to it,

And indeed he himself is a witness to it.

and surely he is a witness against that!

and to this, behold, he [himself] bears witness indeed:

And verily to that he is witness.

And to that fact he bears witness (by his deeds);

And he bears witness to that.

and he himself is a witness to that,

And to that He bears witness.

And lo! he is a witness unto that;

and indeed he is [himself] witness to that!

To this he himself shall bear witness.

And indeed, he is to that a witness.

He himself knows this very well.

And most surely he is a witness of that.

Wainnahu AAal<u>a</u> <u>tha</u>lika lashaheed<b>un</b>

He himself bears witness to that.

And to that (fact) he bears witness (by his deeds);

And is intractable in his love of worldly goods.

And indeed he loves wealth to the extreme.

Surely he is passionate in his love for good things.

for, verily, to the love of wealth is he most ardently devoted.

And verily in the love of wealth he is vehement,

And verily, he is violent in the love of wealth.

And he is fierce in his love of wealth.

and surely he loves riches with a passionate loving.

And verily, he is violent in the love of wealth.

And lo! in the love of wealth he is violent.

And indeed he is an avid lover of wealth.

And indeed he is ardent for the love of good (wealth, becoming greedy).

And indeed he is, in love of wealth, intense.

He certainly has a strong love for wealth and riches.

And most surely he is tenacious in the love of wealth.

Wainnahu li<u>h</u>ubbi alkhayri lashadeed<b>un</b>

Surely, he is ardent in his love of wealth.

And violent is he in his love of wealth.

Does he not know when the contents of the graves are laid bare

So does he not know? When those in the graves are raised,

Knows he not that when that which is in the tombs is over-thrown,

But does he not know that [on the Last Day,] when all that is in the graves is raised and brought out,

Knoweth he not - when that which is in the graves, shall be ransacked?

Knows he not that when the contents of the graves are brought out and poured forth (all mankind is resurrected).

Does he not know? When the contents of the graves are scattered around.

Is he not aware that when whatever lies (buried) in the graves is overthrown;

Knows he not that when the contents of the graves are poured forth

Knoweth he not that, when the contents of the graves are poured forth

Does he not know, when what is [buried] in the graves is turned over,

Does he not know that when that which is in the graves is overthrown,

But does he not know that when the contents of the graves are scattered

Does he not know that on the day when those in the graves are resurrected

Does he not then know when what is in the graves is raised,

Afal<u>a</u> yaAAlamu i<u>tha</u> buAAthira m<u>a</u> fee alquboor<b>i</b>

Is he not aware of the time when the contents of the graves will be brought out?

Does he not know,- when that which is in the graves is scattered abroad

And the secrets of the hearts exposed,

And all what lies in the breasts is opened –

and that which is in the breasts is brought out --

and all that is [hidden] in men's hearts is bared

And there shall be brounht to light that which is in the breasts?

And that which is in the breasts (of men) shall be made known.

And the contents of the hearts are obtained.

and the secrets of the hearts are laid bare (and examined)?

And that which is in the breasts shall be made known

And the secrets of the breasts are made known,

and what is [concealed] in the breasts is divulged,

and that which is in the chest is brought out,

And that within the breasts is obtained,

and all that is in the hearts is made public,

And what is in the breasts is made apparent?

Wa<u>h</u>u<u>ss</u>ila m<u>a</u> fee a<b>l</b><u>ss</u>udoor<b>i</b>

And the hearts' contents shall be brought into the open?

And that which is (locked up) in (human) breasts is made manifest-

Surely their Lord will be aware of their (deeds).

On that day their Lord surely knows all about them!

surely on that day their Lord shall be aware of them!

that on that Day their Sustainer [will show that He] has always been fully aware of them?

Verily their Lord on that Day will be of them Aware.

Verily, that Day (i.e. the Day of Resurrection) their Lord will be Well-Acquainted with them (as to their deeds), (and will reward them for their deeds).

Their Lord, on that Day, is fully informed of them.

Surely on that Day will their Lord be fully informed about them.

Verily, that Day their Lord will be Well-Acquainted with them.

On that day will their Lord be perfectly informed concerning them.

on that day their Lord will be well informed about them [and their deeds]?

indeed, on that Day their Lord will be aware of them!

Indeed, their Lord with them, that Day, is [fully] Acquainted.

their Lord will examine his deeds?

Most surely their Lord that day shall be fully aware of them.

Inna rabbahum bihim yawmai<u>th</u>in lakhabeer<b>un</b>

Surely, on that Day, they will know that their Lord had full knowledge of them all.

That their Lord had been Well-acquainted with them, (even to) that Day?

THE STARTLING CALAMITY.

The event that terrifies the hearts!

The Clatterer!

OH, the sudden calamity!

The Striking!

Al-Qari'ah (the striking Hour i.e. the Day of Resurrection),

The Shocker.

The Calamity!

Al-Qari`ah.

The Calamity!

The Catastrophe!

The Clatterer (the Day of Judgement)!

The Striking Calamity -

The (unprecedented) crash!

The terrible calamity!

Alq<u>a</u>riAAa<b>tu</b>

The Clatterer!

The (Day) of Noise and Clamour:

What is the startling calamity?

What is the event that terrifies the hearts?

What is the Clatterer?

How awesome the sudden calamity!

What is the Striking?

What is the striking (Hour)?

What is the Shocker?

What is the Calamity?

What is Al-Qari`ah

What is the Calamity?

What is the Catastrophe?

What is the Clatterer.

What is the Striking Calamity?

What is the crash?

What is the terrible calamity!

M<u>a</u> alq<u>a</u>riAAa<b>tu</b>

What is the Clatterer?

What is the (Day) of Noise and Clamour?

How will you comprehend what the startling calamity is? --

And what have you understood, what the event that terrifies the hearts is!

And what shall teach thee what is the Clatterer?

And what could make thee conceive what that sudden calamity will be?

What shall Make thee know that which the Striking is?

And what will make you know what the striking (Hour) is?

What will explain to you what the Shocker is?

And what do you know what the Calamity is?

And what will make you know what Al-Qari`ah is

Ah, what will convey unto thee what the Calamity is!

What will show you what is the Catastrophe?

What shall let you know what the Clatterer is!

And what can make you know what is the Striking Calamity?

Would that you knew what the crash is!

And what will make you comprehend what the terrible calamity is?

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> alq<u>a</u>riAAa<b>tu</b>

Would that you knew what the Clatterer is!

And what will explain to thee what the (Day) of Noise and Clamour is?

A Day on which human beings would be like so many scattered moths,

The day when men will be like scattered moths.

The day that men shall be like scattered moths,

[It will occur] on the Day when men will be like moths swarming in confusion,

A Day whereon mankind shall become as moths scattered,

It is a Day whereon mankind will be like moths scattered about,

The Day when the people will be like scattered moths.

On that Day human beings shall be like scattered moths,

It is a Day whereon mankind will be like moths scattered about.

A day wherein mankind will be as thickly-scattered moths

[It is] the day when mankind will be like scattered moths

On that Day people shall become like scattered moths

It is the Day when people will be like moths, dispersed,

On that day, people will be like scattered moths

The day on which men shall be as scattered moths,

Yawma yakoonu a<b>l</b>nn<u>a</u>su ka<b>a</b>lfar<u>a</u>shi almabthooth<b>i</b>

[It is] a Day when mankind shall be like scattered moths

(It is) a Day whereon men will be like moths scattered about,

The mountains like the tufts of carded wool.

And mountains will be like flying wool.

and the mountains shall be like plucked wool-tufts.

and the mountains will be like fluffy tufts of wool....

And the mountains shall become as wool carded,

And the mountains will be like carded wool,

And the mountains will be like tufted wool.

and the mountains shall be like fluffs of carded wool in varying colours.

And the mountains will be like wool, carded.

And the mountains will become as carded wool.

and the mountains like carded wool.

and the mountains like tufts of carded wool.

And the mountains will be like wool, fluffed up.

and mountains will be like carded wool.

And the mountains shall be as loosened wool.

Watakoonu aljib<u>a</u>lu ka<b>a</b>lAAihni almanfoosh<b>i</b>

and the mount-ains like tufts of carded wool.

And the mountains will be like carded wool.

Then he whose deeds shall weigh heavier in the scale

So for one whose scales prove heavy,

Then he whose deeds weigh heavy in the Balance

And then, he whose weight [of good deeds] is heavy in the balance

Then as for him whose balances are heavy,

Then as for him whose balance (of good deeds) will be heavy,

As for he whose scales are heavy.

Then he whose scales weigh heavier

Then as for him whose Balance will be heavy,

Then, as for him whose scales are heavy (with good works),

As for him, whose deeds weigh heavy in the scales,

Then he whose deeds weigh heavy in the Scale

Then as for one whose scales are heavy [with good deeds],

Those whose good deeds will weigh heavier (on the scale)

Then as for him whose measure of good deeds is heavy,

Faamm<u>a</u> man thaqulat maw<u>a</u>zeenuh<b>u</b>

Then, the one whose good deeds weigh heavy on the scales,

Then, he whose balance (of good deeds) will be (found) heavy,

Will have a tranquil life;

He is therefore in the desired bliss.

shall inherit a pleasing life,

shall find himself in a happy' state of life;

He shall be in a lifewell-pleasing.

He will live a pleasant life (in Paradise).

He will be in a pleasant life.

shall have a blissful life;

He will live a pleasant life.

He will live a pleasant life.

he will have a pleasing life.

shall live in a life which is pleasing,

He will be in a pleasant life.

will live a pleasant life,

He shall live a pleasant life.

Fahuwa fee AAeeshatin r<u>ad</u>iya<b>tin</b>

will have a most pleasing life.

Will be in a life of good pleasure and satisfaction.

But he whose deeds are lighter in the balance

And for one whose scales prove light,

but he whose deeds weigh light in the Balance

whereas he whose weight is light in the balance

And as for him whose balances are light,

But as for him whose balance (of good deeds) will be light,

But as for he whose scales are light.

but he whose scales weigh lighter,

But as for him whose Balance will be light,

But as for him whose scales are light,

But as for him, whose deeds weigh light in the scales,

but he whose weight is light in the Scale,

But as for one whose scales are light,

but those whose good deeds will be lighter (on the scale).

And as for him whose measure of good deeds is light,

Waamm<u>a</u> man khaffat maw<u>a</u>zeenuh<b>u</b>

But as for him whose deeds are light on the scales,

But he whose balance (of good deeds) will be (found) light,-

Will have the Abyss for abode.

He is in the lap of one that abases.

shall plunge in the womb of the Pit.

shall be engulfed by an abyss.

His dwelling shall be the Abyss.

He will have his home in Hawiyah (pit, i.e. Hell).

His home is the Abyss.

his shall be the deep pit for a dwelling.

His mother will be Hawiyah.

A bereft and Hungry One will be his mother,

his home will be the Abyss.

his head will be in the Plunging

His refuge will be an abyss.

will have hawiyah as their dwelling.

His abode shall be the abyss.

Faommuhu h<u>a</u>wiya<b>tun</b>

the Abyss shall be his home.

Will have his home in a (bottomless) Pit.

How will you comprehend what that is?

And what have you understood, what the one that abases is!

And what shall teach thee what is the Pit?

And what could make thee conceive what that [abyss] will be?

And what shall make thee know that which she is?

And what will make you know what it is?

Do you know what it is?

And what do you know what that is?

And what will make you know what it is

Ah, what will convey unto thee what she is! -

And what will show you what it is?

What shall let you know what the Plunging is?

And what can make you know what that is?

Would that you knew what hawiya his?

And what will make you know what it is?

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> hiya<b>h</b>

What will convey to you what this is like?

And what will explain to thee what this is?

It is the scorching fire.

A flaming fire!

A blazing Fire!

A fire hotly burning!

A Fire vehemently hot!

(It is) a hot blazing Fire!

A Raging Fire.

A Blazing Fire!

A fire Hamiyah!

Raging Fire.

It is a scorching fire!

(It is) a Fire which is extremely hot.

It is a Fire, intensely hot.

It is a burning Fire.

A burning fire.

N<u>a</u>run <u>ha</u>miya<b>tun</b>

It is a blazing fire.

(It is) a Fire Blazing fiercely!

THE AVARICE OF plenitude keeps you occupied

The craving for excess wealth kept you people neglectful.

Gross rivalry diverts you,

YOU ARE OBSESSED by greed for more and more

The emulous desire of abundance engrosseth you,

The mutual rivalry for piling up of worldly things diverts you,

Abundance distracts you.

The craving for ever-greater worldly gains and to excel others in that regard keeps you occupied

The mutual increase diverts you,

Rivalry in worldly increase distracteth you

Rivalry [and vainglory] distracted you

The excessive gathering (of increase and boasting) occupied you (from worshipping and obeying)

Competition in [worldly] increase diverts you

The desire to have more of the worldly gains have pre-occupied you so much (that you have neglected remembring God),

Abundance diverts you,

Alh<u>a</u>kumu a<b>l</b>ttak<u>a</u>thur<b>u</b>

Greed for more and more distracted you [from God]

The mutual rivalry for piling up (the good things of this world) diverts you (from the more serious things),

Till you reach the grave.

Until you confronted the graves.

even till you visit the tombs.

until you go down to your graves.

Until ye visit the graves.

Until you visit the graves (i.e. till you die).

Until you visit the graveyards.

until you reach your graves.

Until you visit the graves.

Until ye come to the graves.

until you visited [even] the graves.

until you visit the graves.

Until you visit the graveyards.

until you come to the graves.

Until you come to the graves.

<u>H</u>att<u>a</u> zurtumu almaq<u>a</u>bir<b>a</b>

till you reached the grave.

Until ye visit the graves.

But you will come to know soon; --

Yes certainly, you will soon realise!

No indeed; but soon you shall know.

Nay, in time you will come to understand!

Lo! presently ye shall know.

Nay! You shall come to know!

Indeed, you will know.

Nay, you will soon come to know;

Nay! You shall come to know!

Nay, but ye will come to know!

No indeed, soon you will know!

But no, indeed, you shall soon know.

No! You are going to know.

You shall know.

Nay! you shall soon know,

Kall<u>a</u> sawfa taAAlamoon<b>a</b>

But you will soon come to know.

But nay, ye soon shall know (the reality).

Indeed you will come to know soon.

Again, yes certainly, you will soon realise!

Again, no indeed; but soon you shall know.

And once again: Nay, in time you will come to understand!

Again lo! presently ye shall know.

Again, Nay! You shall come to know!

Certainly, you will know.

nay, again, you shall soon come to know.

Again nay! You shall come to know!

Nay, but ye will come to know!

No indeed, soon you will know for yet another time!

Again, no indeed, you shall soon know.

Then no! You are going to know.

You shall cetainly know (about the consequences of your deeds).

Nay! Nay! you shall soon know.

Thumma kall<u>a</u> sawfa taAAlamoon<b>a</b>

But you will soon come to know.

Again, ye soon shall know!

And yet if you knew with positive knowledge

Yes certainly, if you had believed with certainty, you would not have craved for wealth.

No indeed; did you know with the knowledge of certainty,

Nay, if you could but understand [it] with an understanding [born] of certainty,

Lo! would that ye knew now with the surety of knowledge!

Nay! If you knew with a sure knowledge (the end result of piling up, you would not have occupied yourselves in worldly things)

If you knew with knowledge of certainty.

Nay, would that you knew with certainty of knowledge (what your attitude will lead to, you would never have acted the way you do).

Nay! If you knew with a sure knowledge.

Nay, would that ye knew (now) with a sure knowledge!

Indeed, were you to know with certain knowledge,

Indeed, did you know with certain knowledge

No! If you only knew with knowledge of certainty...

You will certainly have the knowledge of your deeds beyond all doubt.

Nay! if you had known with a certain knowledge,

Kall<u>a</u> law taAAlamoona AAilma alyaqeen<b>i</b>

Indeed, were you to know the truth with certainty,

Nay, were ye to know with certainty of mind, (ye would beware!)

You have indeed to behold Hell;

Indeed you will see hell.

you shall surely see Hell;

you would indeed, most surely, behold the blazing fire [of hell]!

Surely ye shall behold theScorch.

Verily, You shall see the blazing Fire (Hell)!

You would see the Inferno.

You will surely end up seeing Hell;

Verily, you shall see the blazing Fire!

For ye will behold hell-fire.

you would have surely seen hell [in this very life].

that you shall surely see Hell?

You will surely see the Hellfire.

You will be shown hell

You should most certainly have seen the hell;

Latarawunna alja<u>h</u>eem<b>a</b>

you would see the fire of Hell.

Ye shall certainly see Hell-Fire!

Then you will see it with the eye of certainty.

Again, indeed you will see it with certainty.

Again, you shall surely see it with the eye of certainty

In the end you will indeed, most surely, behold it with the eye of certainty:

Then ye shall surely beholdwith the surety of vision.

And again, you shall see it with certainty of sight!

Then you will see it with the eye of certainty.

again, you shall most certainly end up seeing it with absolute certainty.

And again, you shall see it with certainty of sight!

Aye, ye will behold it with sure vision.

Afterward you will surely see it with the eye of certainty.

Again, you shall surely see it with the sight of certainty.

Then you will surely see it with the eye of certainty.

and you will see it with your own eyes.

Then you shall most certainly see it with the eye of certainty;

Thumma latarawunnah<u>a</u> AAayna alyaqeen<b>i</b>

You would see it with the eye of certainty.

Again, ye shall see it with certainty of sight!

Then on that day you will surely be asked about the verity of pleasures.

Then, on that day, you will surely be questioned regarding the favours.

then you shall be questioned that day concerning true bliss.

and on that Day you will most surely be called to account for [what you did with] the boon of life!

Then, on that Day, ye shall surely be asked of the delights.

Then, on that Day, you shall be asked about the delight (you indulged in, in this world)!

Then, on that Day, you will be questioned about the Bliss.

Then, on that Day, you will be called to account for all the bounties you enjoyed.

Then on that Day you shall be asked about the delights!

Then, on that day, ye will be asked concerning pleasure.

Then, on that day, you will surely be questioned concerning the Blessing.

On that Day, you shall be questioned about the pleasures.

Then you will surely be asked that Day about pleasure.

Then, on that day, you will be questioned about the bounties (of God).

Then on that day you shall most certainly be questioned about the boons.

Thumma latusalunna yawmai<u>th</u>in AAani a<b>l</b>nnaAAeem<b>i</b>

Then on that Day you shall be questioned about your worldly favours.

Then, shall ye be questioned that Day about the joy (ye indulged in!).

TIME AND AGE are witness

By oath of this era of yours (O dear Prophet Mohammed – peace and blessings be upon him).

By the afternoon!

CONSIDER the flight of time!

By the time,

By Al-'Asr (the time).

By time.

By the time!

By Al-`Asr.

By the declining day,

By Time!

By the time of the afternoon!

By time,

By the time (of the advent of Islam),

I swear by the time,

Wa<b>a</b>lAAa<u>s</u>r<b>i</b>

I swear by the passage of time,

By (the Token of) Time (through the ages),

Man is certainly loss,

Indeed man is surely in a loss.

Surely Man is in the way of loss,

Verily, man is bound to lose himself

Verily man is in loss,

Verily! Man is in loss,

The human being is in loss.

Lo! Man is in a state of loss;

Verily, man is in loss.

Lo! man is a state of loss,

Man is indeed in loss,

Surely, the human is in a (state of) loss,

Indeed, mankind is in loss,

the human being is doomed to suffer loss,

Most surely man is in loss,

Inna alins<u>a</u>na lafee khusr<b>in</b>

that man is surely in a state of loss,

Verily Man is in loss,

Except those who believe, and do good and enjoin truth on one another, and enjoin one another to bear with fortitude (the trials that befall).

Except those who accepted faith, and did good deeds and urged one another to the truth – and urged one another to have patience.

save those who believe, and do righteous deeds, and counsel each other unto the truth, and counsel each other to be steadfast.

unless he be of those who attain to faith, and do good works, and enjoin upon one another the keeping to truth, and enjoin upon one another patience in adversity.

But not those who themselves believe and work righteous works, and enjoin upon each other the truth, and enjoin upon each other endurance.

Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma'ruf) which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allah's Cause during preaching His religion of Islamic Monotheism or Jihad, etc.).

Except those who believe, and do good works, and encourage truth, and recommend patience.

save those who have faith and do righteous deeds, and counsel each other to hold on to truth and counsel each other to be steadfast.

Except those who believe and do righteous deeds, and recommend one another to the truth, and recommend one another to patience.

Save those who believe and do good works, and exhort one another to truth and exhort one another to endurance.

except those who have faith and do righteous deeds, and enjoin one another to [follow] the truth, and enjoin one another to patience.

except those who believe and do good works and charge one another with the truth and charge one another with patience.

Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.

except the righteously striving believers who exhort each other to truthful purposes and to patience.

Except those who believe and do good, and enjoin on each other truth, and enjoin on each other patience.

Ill<u>a</u> alla<u>th</u>eena <u>a</u>manoo waAAamiloo a<b>l</b><u>ssa</u>li<u>ha</u>ti wataw<u>as</u>aw bi<b>a</b>l<u>h</u>aqqi wataw<u>as</u>aw bi<b>al</b><u>ss</u>abr<b>i</b>

except for those who believe and do good deeds and exhort one another to hold fast to the Truth, and who exhort one another to stead-fastness.

Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy.

WOE TO EVERY slanderer, back-biter,

Ruin is for every open slanderer, backbiter.

Woe unto every backbiter, slanderer,

WOE unto every slanderer, fault-finder!

Woe Unto every slanderer, traducer,

Woe to every slanderer and backbiter.

Woe to every slanderer backbiter.

Woe to every fault-finding backbiter;

Woe to every Humazah Lumazah.

Woe unto every slandering traducer,

Woe to every scandal-monger and slanderer,

Woe to every backbiter, slanderer

Woe to every scorner and mocker

Woe to every slanderer and backbiter

Woe to every slanderer, defamer,

Waylun likulli humazatin lumaza<b>tin</b>

Woe to every fault-finding back-biter,

Woe to every (kind of) scandal-monger and-backbiter,

Who amasses wealth and hordes it.

Who accumulated wealth and hoarded it, counting.

who has gathered riches and counted them over

[Woe unto him who amasses wealth and counts it a safeguard,

Who amasseth wealth; and counteth it.

Who has gathered wealth and counted it,

Who gathers wealth and counts it over.

who amasses wealth and counts it over and again.

Who has gathered wealth and counted it.

Who hath gathered wealth (of this world) and arranged it.

who amasses wealth and counts it over.

who amasses wealth and counts it,

Who collects wealth and [continuously] counts it.

who collects and hordes wealth,

Who amasses wealth and considers it a provision (against mishap);

Alla<u>th</u>ee jamaAAa m<u>a</u>lan waAAaddadah<b>u</b>

who amasses wealth, counting it over,

Who pileth up wealth and layeth it by,

Does he think his wealth will abide for ever with him?

Does he think that his wealth will prolong his stay on earth forever?

thinking his riches have made him immortal!

thinking that his wealth will make him live forever!

He bethinketh that his wealth shall abide for him.

He thinks that his wealth will make him last forever!

Thinking that his wealth has made him immortal.

He thinks that his wealth will immortalise him forever.

He thinks that his wealth will make him last forever!

He thinketh that his wealth will render him immortal.

He supposes his wealth will make him immortal!

thinking his wealth will render him immortal!

He thinks that his wealth will make him immortal.

thinking that his property will make him live forever.

He thinks that his wealth will make him immortal.

Ya<u>h</u>sabu anna m<u>a</u>lahu akhladah<b>u</b>

thinking that his wealth will make him live forever.

Thinking that his wealth would make him last for ever!

By no means. He will be thrown into Hutama.

Never! He will certainly be thrown into the Crushing One.

No indeed; he shall be thrust into the Crusher;

Nay, but [in the life to come such as] he shall indeed be abandoned to crushing torment!

By no means! He shall surely be cast into the Crushing Fire.

Nay! Verily, he will be thrown into the crushing Fire.

By no means. He will be thrown into the Crusher.

Nay, he shall be thrown into the Crusher.

But no! Verily, he will be thrown into Al-Hutamah.

Nay, but verily he will be flung to the Consuming One.

No indeed! He will surely be cast into the Crusher.

On the contrary! He shall be flung to the Crusher.

No! He will surely be thrown into the Crusher.

By no means! They will be thrown into hutamah.

Nay! he shall most certainly be hurled into the crushing disaster,

Kall<u>a</u> layunba<u>th</u>anna fee al<u>h</u>u<u>t</u>ama<b>ti</b>

By no means! He shall surely be cast into the crushing torment.

By no means! He will be sure to be thrown into That which Breaks to Pieces,

How will you comprehend what Hutama is?

And what have you understood what the Crushing One is!

and what shall teach thee what is the Crusher;

And what could make thee conceive what that crushing torment will be?

And what shall make thee know that which the Crushing Fire is?

And what will make you know what the crushing Fire is?

And what will make you realize what the Crusher is?

And what do you know what the Crusher is?

And what will make you know what Al-Hutamah is

Ah, what will convey unto thee what the Consuming One is!

And what will show you what is the Crusher?

What shall let you know what the Crusher is?

And what can make you know what is the Crusher?

Would that you knew what hutamah is!

And what will make you realize what the crushing disaster is?

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> al<u>h</u>u<u>t</u>ama<b>tu</b>

Would that you understood what that crushing torment is like.

And what will explain to thee That which Breaks to Pieces?

It is the fire kindled by God

The fire of Allah, that is ablaze.

The Fire of God kindled

A fire kindled by God,

Fire of Allah, Kindled,

The fire of Allah, kindled,

God's kindled Fire.

It is the Fire kindled by Allah,

The fire of Allah, Al-Muqadah,

(It is) the fire of Allah, kindled,

[It is] the fire of Allah, set ablaze,

(It is) the kindled Fire of Allah,

It is the fire of Allah, [eternally] fueled,

It is a fierce fire created by God

It is the fire kindled by Allah,

N<u>a</u>ru All<u>a</u>hi almooqada<b>tu</b>

It is a Fire kindled by God.

(It is) the Fire of (the Wrath of) Allah kindled (to a blaze),

Which penetrates the hearts

Which will climb on to the hearts.

roaring over the hearts

which will rise over the [guilty] hearts:

Which mounteth up to the hearts.

Which leaps up over the hearts,

That laps to the hearts.

the Fire that shall rise to the hearts (of criminals).

Which leaps up over the hearts.

Which leapeth up over the hearts (of men).

which will overspread the hearts.

which shall oversee the hearts,

Which mounts directed at the hearts.

to penetrate into the hearts.

Which rises above the hearts.

Allatee ta<u>tt</u>aliAAu AAal<u>a</u> alafida<b>ti</b>

Reaching right into the hearts of men,

The which doth mount (Right) to the Hearts:

(And) vaults them over

Indeed it will be shut over them.

covered down upon them,

verily, it will close in upon them

Verily it shall close upon them,

Verily, it shall be closed in on them,

It closes in on them.

Verily it will close in upon them,

Verily, it shall Mu'sadah upon them,

Lo! it is closed in on them

Indeed it will close in upon them

closed around them

Indeed, Hellfire will be closed down upon them

It will engulf them.

Surely it shall be closed over upon them,

lnnah<u>a</u> AAalayhim mu<u>s</u>ada<b>tun</b>

it closes in on them from every side

It shall be made into a vault over them,

In extending columns.

In extended columns.

in columns outstretched.

in endless columns!

In pillars stretched forth.

In pillars stretched forth (i.e. they will be punished in the Fire with pillars, etc.).

In extended columns.

in outstretched columns.

In pillars stretched forth.

In outstretched columns.

in outstretched columns.

in extended columns.

In extended columns.

in its long columns of flames.

In extended columns.

Fee AAamadin mumaddada<b>tin</b>

in towering columns.

In columns outstretched.

HAVE YOU NOT seen how your Lord dealt with the people of the elephants?

O dear Prophet (Mohammed – peace and blessings be upon him), did you not see how did your Lord deal with the People of the Elephant?

Hast thou not seen how thy Lord did with the Men of the Elephant?

ART THOU NOT aware of how thy Sustainer dealt with the Army of the Elephant?

Hast thou not observed what wise thy Lord dealt with the fellows of the elephant?

Have you (O Muhammad (Peace be upon him)) not seen how your Lord dealt with the Owners of the Elephant? [The elephant army which came from Yemen under the command of Abrahah Al-Ashram intending to destroy the Ka'bah at Makkah].

Have you not considered how your Lord dealt with the People of the Elephant?

Have you not seen how your Lord dealt with the people of the elephants?

Have you not seen how your Lord dealt with the Owners of the Elephant

Hast thou not seen how thy Lord dealt with the owners of the Elephant?

Have you not regarded how your Lord dealt with the army of the elephants?

Have you not seen how Allah dealt with the companions of the Elephant?

Have you not considered, [O Muhammad], how your Lord dealt with the companions of the elephant?

Have you not considered how your Lord dealt with the people of the elephant?

Have you not considered how your Lord dealt with the possessors of the elephant?

Alam tara kayfa faAAala rabbuka bia<u>s</u><u>ha</u>bi alfeel<b>i</b>

Have you not seen how your Lord dealt with the people of the elephant?

Seest thou not how thy Lord dealt with the Companions of the Elephant?

Did He not make their plan go wrong,

Did He not put their scheme into ruin?

Did He not make their guile to go astray?

Did He not utterly confound their artful planning?

Put He not their stratagem to straying.

Did He not make their plot go astray?

Did He not make their plan go wrong?

Did He not bring their plan to naught?

Did He not make their plot go astray

Did He not bring their stratagem to naught,

Did He not make their stratagems go awry,

Did He not cause their schemes to go astray?

Did He not make their plan into misguidance?

Did He not cause their evil plots to fail

Did He not cause their war to end in confusion,

Alam yajAAal kaydahum fee ta<u>d</u>leel<b>in</b>

Did He not foil their strategy

Did He not make their treacherous plan go astray?

And sent hordes of chargers flying against them,

And send flocks of birds upon them,

And He loosed upon them birds in flights,

Thus, He let loose upon them great swarms of flying creatures

And He sent against them birds in flocks.

And sent against them birds, in flocks,

He sent against them swarms of birds.

And He sent against them swarms of birds

And He sent against them birds, in flocks (Ababil).

And send against them swarms of flying creatures,

and send against them flocks of birds

And He sent against them flights of birds

And He sent against them birds in flocks,

by sending against them flocks of swallows

And send down (to prey) upon them birds in flocks,

Waarsala AAalayhim <u>t</u>ayran ab<u>a</u>beel<b>a</b>

and send against them flocks of birds,

And He sent against them Flights of Birds,

(While) you were pelting them with stones of porphyritic lava,

Which hit them with stones of baked clay,

hurling against them stones of baked clay

which smote them with stone-hard blows of chastisement pre-ordained,

They hurled upon them stones of baked clay;

Striking them with stones of Sijjil.

Throwing at them rocks of baked clay.

which smote them with stones of baked clay,

Striking them with stones of Sijjil.

Which pelted them with stones of baked clay,

pelting them with stones of shale,

pelting them with stones of baked clay,

Striking them with stones of hard clay,

which showered them with small pebbles of clay

Casting against them stones of baked clay,

Tarmeehim bi<u>h</u>ij<u>a</u>ratin min sijjeel<b>in</b>

which pelted them with clay stones?

Striking them with stones of baked clay.

And turned them into pastured fields of corn?

So He made them like the leftover devoured leaves of farms?

and He made them like green blades devoured.

and caused them to become like a field of grain that has been eaten down to stubble

Then He rendered them as stubble devoured.

And made them like an empty field of stalks (of which the corn has been eaten up by cattle).

Leaving them like chewed-up leaves.

and made them like straw eaten up (by cattle).

And He made them like `Asf, Ma'kul.

And made them like green crops devoured (by cattle)?

thus making them like chewed-up straw?

so that He made them like straw eaten (by cattle).

And He made them like eaten straw.

to turn them into (something) like the left-over grass grazed by cattle.

So He rendered them like straw eaten up?

FajaAAalahum kaAAa<u>s</u>fin makool<b>in</b>

Thus He made them like stubble cropped by cattle?

Then did He make them like an empty field of stalks and straw, (of which the corn) has been eaten up.

SINCE THE QURAISH have been united,

Because of giving alliances to the Quraish.

For the composing of Koraish,

SO THAT the Quraysh might remain secure,

For the keeping of the Quraish

(It is a great Grace and Protection from Allah), for the taming of the Quraish,

For the security of Quraish.

Since the Quraysh became accustomed,

For the Ilaf of the Quraysh.

For the taming of Qureysh.

[In gratitude] for solidarity among the Quraysh,

For the custom of the Koraysh,

For the accustomed security of the Quraysh -

For God's favors to them during their summer and winter journeys,

For the protection of the Qureaish--

Lieel<u>a</u>fi quraysh<b>in</b>

For the security of the Quraysh:

For the covenants (of security and safeguard enjoyed) by the Quraish,

United to fit out caravans winter and summer,

(We) gave them alliances during both their travels of winter and summer.

their composing for the winter and summer caravan!

secure in their winter and summer journeys,

For their keeping to the journey in the winter and the summer-

(And with all those Allah's Grace and Protections for their taming, We cause) the (Quraish) caravans to set forth safe in winter (to the south), and in summer (to the north without any fear),

Their security during winter and summer journeys.

accustomed to the journey of winter and summer,

Their Ilaf caravans, in winter and in summer.

For their taming (We cause) the caravans to set forth in winter and summer.

their solidarity during winter and summer journeys,

their custom of the winter and summer journey.

Their accustomed security [in] the caravan of winter and summer -

Quraish should worship the Lord of this House.

Their protection during their trading caravans in the winter and the summer--

Eel<u>a</u>fihim ri<u>h</u>lata a<b>l</b>shshit<u>a</u>i wa<b>al</b><u>ss</u>ayf<b>i</b>

their security in their winter and summer journeys.

Their covenants (covering) journeys by winter and summer,-

Let them worship the Lord of this House,

So they must worship the Lord of this House. (The Ka’aba)

So let them serve the Lord of this House

Let them, therefore, worship the Sustainer of this Temple;

Let them worship the Lord of this House,

So let them worship (Allah) the Lord of this House (the Ka'bah in Makkah).

Let them worship the Lord of this House.

therefore, let them worship the Lord of this House;

So, let them worship the Lord of this House.

So let them worship the Lord of this House,

let them worship the Lord of this House,

Therefore let them worship the Lord of this House

Let them worship the Lord of this House,

It is He who has fed them when they were hungry

So let them serve the Lord of this House

FalyaAAbudoo rabba h<u>atha</u> albayt<b>i</b>

So let them worship the Lord of this House,

Let them adore the Lord of this House,

Who provided them against destitution and gave them security against fear.

The One Who gave them food in hunger, and bestowed them safety from a great fear.

who has fed them against hunger and secured them from fear.

who has given them food against hunger, and made them safe from danger.

Who hath fed them against hunger; and hath rendered them secure from fear.

(He) Who has fed them against hunger, and has made them safe from fear.

Who has fed them against hunger, and has secured them against fear.

Who fed them against hunger, and secured them against fear.

Who has fed them against hunger, and has made them safe from fear.

Who hath fed them against hunger and hath made them safe from fear.

who has fed them [and saved them] from hunger, and secured them from fear.

who fed them from hunger and secured them from fear.

Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear.

and has made them secure from fear.

Who feeds them against hunger and gives them security against fear.

Alla<u>th</u>ee a<u>t</u>AAamahum min jooAAin wa<u>a</u>manahum min khawf<b>in</b>

who provided them with food lest they go hungry and saved them from fear.

Who provides them with food against hunger, and with security against fear (of danger).

HAVE YOU SEEN him who denies the Day of Judgement?

Just look at him, who belies the religion!

Hast thou seen him who cries lies to the Doom?

HAST THOU ever considered [the kind of man] who gives the lie to all moral law?

Beholdest thou him who belieth the Requital?

Have you seen him who denies the Recompense?

Have you considered him who denies the religion?

Did you see him who gives the lie to the Reward and Punishment of the Hereafter?

Have you seen him who denies Ad-Din

Hast thou observed him who belieth religion?

Did you see him who denies the Retribution?

Have you seen he who belied the Recompense?

Have you seen the one who denies the Recompense?

Have you seen the one who calls the religion a lie?

Have you considered him who calls the judgment a lie?

Araayta alla<u>th</u>ee yuka<u>thth</u>ibu bi<b>al</b>ddeen<b>i</b>

Have you seen one who denies the Day of Judgement?

Seest thou one who denies the Judgment (to come)?

It is he who pushes the orphan away,

So it is he, who pushes away the orphan,

That is he who repulses the orphan

Behold, it is this [kind of man] that thrusts the orphan away,

It is he who pusheth away the orphan,

That is he who repulses the orphan (harshly),

It is he who mistreats the orphan.

Such is the one who repulses the orphans away,

That is he who repulses the orphan,

That is he who repelleth the orphan,

That is the one, who drives away the orphan,

It is he who turns away the orphan

For that is the one who drives away the orphan

It is he who turns down the orphans

That is the one who treats the orphan with harshness,

Fa<u>tha</u>lika alla<u>th</u>ee yaduAAAAu alyateem<b>a</b>

Who turns away the orphan,

Then such is the (man) who repulses the orphan (with harshness),

And does not induce others to feed the needy.

And does not urge to feed the needy.

and urges not the feeding of the needy.

and feels no urge to feed the needy.

And urgeth not the feeding of the poor,

And urges not the feeding of AlMiskin (the poor),

And does not encourage the feeding of the poor.

and urges not the feeding of the needy.

And urges not the feeding of Al-Miskin.

And urgeth not the feeding of the needy.

and does not urge the feeding of the needy.

and does not urge others to feed the needy.

And does not encourage the feeding of the poor.

and never encourages the feeding of the destitute.

And does not urge (others) to feed the poor.

Wal<u>a</u> ya<u>h</u>u<u>dd</u>u AAal<u>a</u> <u>t</u>aAA<u>a</u>mi almiskeen<b>i</b>

and who does not urge the feeding of the poor?

And encourages not the feeding of the indigent.