2. AL-BAQARA (THE COW)

Verse

AL-BAQARA (THE COW)
Translations of the Qur'an, Surah 2: Total Verses: 286 Revealed At: MADINA

002:001

Pickthall Alif. Lam. Mim.
Yusuf Ali A.L.M.
Hilali-Khan Alif-Lam-Mim. [These letters are one of the miracles of the Qur'an and none but Allah (Alone) knows their meanings].
Shakir Alif Lam Mim.
Sher Ali Alif, Lam, Mim.
Khalifa A.L.M.
Arberry Alif Lam Mim
Palmer ALIF LAM MIM.
Rodwell ELIF. LAM. MIM.
Sale A. L. M.
Transliterated Arabic Alif-lam-meem
002:002

Pickthall This is the Scripture whereof there is no doubt, a guidance unto those who ward off (evil).
Yusuf Ali This is the Book; in it is guidance sure, without doubt, to those who fear God;
Hilali-Khan This is the Book (the Qur'an), whereof there is no doubt, a guidance to those who are Al-Muttaqun [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)].
Shakir This Book, there is no doubt in it, is a guide to those who guard (against evil).
Sher Ali This is a perfect Book; there is no doubt in it; it is a guidance for the righteous,
Khalifa This scripture is infallible; a beacon for the righteous;
Arberry That is the Book, wherein is no doubt, a guidance to the godfearing
Palmer That is the book! there is no doubt therein; a guide to the pious,
Rodwell No doubt is there about this Book: It is a guidance to the God-fearing,
Sale There is no doubt in this book; [it is] a direction to the pious,
Transliterated Arabic Thalika alkitabu la rayba feehi hudan lilmuttaqeena
002:003

Pickthall Who believe in the Unseen, and establish worship, and spend of that We have bestowed upon them;
Yusuf Ali Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them;
Hilali-Khan Who believe in the Ghaib and perform As-Salat (Iqamat-as-Salat), and spend out of what we have provided for them [i.e. give Zakat spend on themselves, their parents, their children, their wives, etc., and also give charity to the poor and also in Allah's Cause - Jihad, etc.].
Shakir Those who believe in the unseen and keep up prayer and spend out of what We have given them.
Sher Ali Who believe in the unseen and observe prayer and spend out of what WE have provided for them.
Khalifa who believe in the unseen, observe the Contact Prayers (Salat), and from our provisions to them, they give to charity.
Arberry who believe in the Unseen, and perform the prayer, and expend of that We have provided them;
Palmer who believe in the unseen, and are steadfast in prayer, and of what we have given them expend in alms;
Rodwell Who believe in the unseen, who observe prayer, and out of what we have bestowed on them, expend for God;
Sale who believe in the mysteries [of faith], who observe the appointed times of prayer, and distribute [alms] out of what we have bestowed on them;
Transliterated Arabic Allatheena yu/minoona bialghaybi wayuqeemoona alssalata wamimma razaqnahum yunfiqoona
002:004

Pickthall And who believe in that which is revealed unto thee (Muhammad) and that which was revealed before thee, and are certain of the Hereafter.
Yusuf Ali And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter.
Hilali-Khan And who believe in (the Qur'an and the Sunnah) which has been sent down (revealed) to you (Muhammad Peace be upon him) and in [the Taurat (Torah) and the Injeel (Gospel), etc.] which were sent down before you and they believe with certainty in the Hereafter. (Resurrection, recompense of their good and bad deeds, Paradise and Hell, etc.).
Shakir And who believe in that which has been revealed to you and that which was revealed before you and they are sure of the hereafter.
Sher Ali And who believe in that which has been revealed to thee and that which was revealed before thee and they have firm faith in the hereafter.
Khalifa And they believe in what was revealed to you, and in what was revealed before you, and with regard to the Hereafter, they are absolutely certain.
Arberry who believe in what has been sent down to thee and what has been sent down before thee, and have faith in the Hereafter;
Palmer who believe in what is revealed to thee, and what was revealed before thee, and of the hereafter they are sure.
Rodwell And who believe in what hath been sent down to thee, and in what hath been sent down before thee, and full faith have they in the life to come:
Sale and who believe in that [revelation], which hath been sent down unto thee, and that which hath been sent down [unto the prophets] before thee, and have firm assurance in the life to come:
Transliterated Arabic Waallatheena yu/minoona bima onzila ilayka wama onzila min qablika wabial-akhirati hum yooqinoona
002:005

Pickthall These depend on guidance from their Lord. These are the successful.
Yusuf Ali They are on (true) guidance, from their Lord, and it is these who will prosper.
Hilali-Khan They are on (true) guidance from their Lord, and they are the successful.
Shakir These are on a right course from their Lord and these it is that shall be successful.
Sher Ali It is they who follow the guidance from their LORD and it is they who shall prosper.
Khalifa These are guided by their Lord; these are the winners.
Arberry those are upon guidance from their Lord, those are the ones who prosper.
Palmer These are in guidance from their Lord, and these are the prosperous.
Rodwell These are guided by their Lord; and with these it shall be well.
Sale these are directed by their Lord, and they shall prosper.
Transliterated Arabic Ola-ika AAala hudan min rabbihim waola-ika humu almuflihoona
002:006

Pickthall As for the Disbelievers, Whether thou warn them or thou warn them not it is all one for them; they believe not.
Yusuf Ali As to those who reject Faith, it is the same to them whether thou warn them or do not warn them; they will not believe.
Hilali-Khan Verily, those who disbelieve, it is the same to them whether you (O Muhammad Peace be upon him) warn them or do not warn them, they will not believe.
Shakir Surely those who disbelieve, it being alike to them whether you warn them, or do not warn them, will not believe.
Sher Ali Those who have disbelieved - it being alike to them whether thou warn them or warn them not - they will not believe.
Khalifa As for those who disbelieve, it is the same for them; whether you warn them, or not warn them, they cannot believe.
Arberry As for the unbelievers, alike it is to them whether thou hast warned them or hast not warned them, they do not believe.
Palmer Verily, those who misbelieve, it is the same to them if ye warn them or if ye warn them not, they will not believe.
Rodwell As to the infidels, alike is it to them whether thou warn them or warn them not - they will not believe:
Sale As for the unbelievers, it will be equal to them whether thou admonish them, or do not admonish them; they will not believe.
Transliterated Arabic Inna allatheena kafaroo sawaon AAalayhim aanthartahum am lam tunthirhum la yu/minoona
002:007

Pickthall Allah hath sealed their hearing and their hearts, and on their eyes there is a covering. Theirs will be an awful doom.
Yusuf Ali God hath set a seal on their hearts and on their hearing, and on their eyes is a veil; great is the penalty they (incur).
Hilali-Khan Allah has set a seal on their hearts and on their hearings, (i.e. they are closed from accepting Allah's Guidance), and on their eyes there is a covering. Theirs will be a great torment.
Shakir Allah has set a seal upon their hearts and upon their hearing and there is a covering over their eyes, and there is a great punishment for them.
Sher Ali ALLAH has set a seal on their hearts and their ears, and over their eyes is a covering; and for them is a grievous chastisement.
Khalifa GOD seals their minds and their hearing, and their eyes are veiled. They have incurred severe retribution.
Arberry God has set a seal on their hearts and on their hearing, and on their eyes is a covering, and there awaits them a mighty chastisement.
Palmer God has set a seal upon their hearts and on their hearing; and on their eyes is dimness, and for them is grievous woe.
Rodwell Their hearts and their ears hath God sealed up; and over their eyes is a covering. For them, a severe chastisement!
Sale God hath sealed up their hearts and their hearing; a dimness covereth their sight, and they shall suffer a grievous punishment.
Transliterated Arabic Khatama Allahu AAala quloobihim waAAala samAAihim waAAala absarihim ghishawatun walahum AAathabun AAatheemun
002:008

Pickthall And of mankind are some who say: We believe in Allah and the Last Day, when they believe not.
Yusuf Ali Of the people there are some who say: "We believe in God and the Last Day;" but they do not (really) believe.
Hilali-Khan And of mankind, there are some (hypocrites) who say: "We believe in Allah and the Last Day" while in fact they believe not.
Shakir And there are some people who say: We believe in Allah and the last day; and they are not at all believers.
Sher Ali And of the people there are some who say, `We believe in ALLAH, and the Last Day;' while they are not believers at all.
Khalifa Then there are those who say, "We believe in GOD and the Last Day," while they are not believers.
Arberry And some men there are who say, 'We believe in God and the Last Day'; but they are not believers.
Palmer And there are those among men who say, 'We believe in God and in the last day;' but they do not believe.
Rodwell And some here are who say, "We believe in God, and in the latter day:" Yet are they not believers!
Sale There are some who say, We believe in God, and the last day; but are not [really] believers:
Transliterated Arabic Wamina alnnasi man yaqoolu amanna biAllahi wabialyawmi al-akhiri wama hum bimu/mineena
002:009

Pickthall They think to beguile Allah and those who believe, and they beguile none save themselves; but they perceive not.
Yusuf Ali Fain would they deceive God and those who believe, but they only deceive themselves, and realise (it) not!
Hilali-Khan They (think to) deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!
Shakir They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive.
Sher Ali They would deceive ALLAH and those who believe, but they deceive none but themselves; only they perceive it not.
Khalifa In trying to deceive GOD and those who believe, they only deceive themselves without perceiving.
Arberry They would trick God and the believers, and only themselves they deceive, and they are not aware.
Palmer They would deceive God and those who do believe; but they deceive only themselves and they do not perceive.
Rodwell Fain would they deceive God and those who have believed; but they deceive themselves only, and know it not.
Sale they seek to deceive God, and those who do believe, but they deceive themselves only, and are not sensible thereof.
Transliterated Arabic YukhadiAAoona Allaha waallatheena amanoo wama yakhdaAAoona illa anfusahum wama yashAAuroona
002:010

Pickthall In their hearts is a disease, and Allah increaseth their disease. A painful doom is theirs because they lie.
Yusuf Ali In their hearts is a disease; and God has increased their disease: And grievous is the penalty they (incur), because they are false (to themselves).
Hilali-Khan In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease. A painful torment is theirs because they used to tell lies.
Shakir There is a disease in their hearts, so Allah added to their disease and they shall have a painful chastisement because they lie.
Sher Ali In their hearts was a disease, so ALLAH has increased their disease, and for them is a grievous punishment because they lied.
Khalifa In their minds there is a disease. Consequently, GOD augments their disease. They have incurred a painful retribution for their lying.
Arberry In their hearts is a sickness, and God has increased their sickness, and there awaits them a painful chastisement for that they have cried lies.
Palmer In their hearts is a sickness, and God has made them still more sick, and for them is grievous woe because they lied.
Rodwell Diseased are their hearts! And that disease hath God increased creased to them. Their's a sore chastisement, for that they treated their prophet as a liar!
Sale There is an infirmity in their hearts, and God hath increased that infirmity; and they shall suffer a most painful punishment, because thay have disbelieved.
Transliterated Arabic Fee quloobihim maradun fazadahumu Allahu maradan walahum AAathabun aleemun bima kanoo yakthiboona
002:011

Pickthall And when it is said unto them: Make not mischief in the earth, they say: We are peacemakers only.
Yusuf Ali When it is said to them: "Make not mischief on the earth," they say: "Why, we only want to make peace!"
Hilali-Khan And when it is said to them: "Make not mischief on the earth," they say: "We are only peacemakers."
Shakir And when it is said to them, Do not make mischief in the land, they say: We are but peace-makers.
Sher Ali And when it is said to them, `Create not disorder in the earth,' they say `We are only promoters of peace.'
Khalifa When they are told, "Do not commit evil," they say, "But we are righteous."
Arberry When it is said to them, 'Do not corruption in the land', they say, 'We are only ones that put things right.'
Palmer And when it is said to them, 'Do not evil in the earth,' they say, 'We do but what is right.'
Rodwell And when it is said to them, "Cause not disorders in the earth:" they say, "Nay, rather do we set them right."
Sale When one saith unto them, act not corruptly in the earth; they reply, Verily we are men of integrity.
Transliterated Arabic Wa-itha qeela lahum la tufsidoo fee al-ardi qaloo innama nahnu muslihoona
002:012

Pickthall Are not they indeed the mischief-makers? But they perceive not.
Yusuf Ali Of a surety, they are the ones who make mischief, but they realise (it) not.
Hilali-Khan Verily! They are the ones who make mischief, but they perceive not.
Shakir Now surely they themselves are the mischief makers, but they do not perceive.
Sher Ali Beware! it is surely they who create disorder, but they do not perceive it.
Khalifa In fact, they are evildoers, but they do not perceive.
Arberry Truly, they are the workers of corruption but they are not aware.
Palmer Are not they the evildoers? and yet they do not perceive.
Rodwell Is it not that they are themselves the authors of disorder? But they perceive it not!
Sale Are not they themselves corrupt doers? But they are not sensible thereof.
Transliterated Arabic Ala innahum humu almufsidoona walakin la yashAAuroona
002:013

Pickthall And when it is said unto them: believe as the people believe, they say: shall we believe as the foolish believe? are not they indeed the foolish? But they know not.
Yusuf Ali When it is said to them: "Believe as the others believe:" They say: "Shall we believe as the fools believe?" Nay, of a surety they are the fools, but they do not know.
Hilali-Khan And when it is said to them (hypocrites): "Believe as the people (followers of Muhammad Peace be upon him, Al-Ansar and Al-Muhajirun) have believed," they say: "Shall we believe as the fools have believed?" Verily, they are the fools, but they know not.
Shakir And when it is said to them: Believe as the people believe they say: Shall we believe as the fools believe? Now surely they themselves are the fools, but they do not know.
Sher Ali And when it is said to them, `Believe as other people have believed,' they say, `Shall we believe as the fools have believed?' Remember! it is surely they that are the fools, but they do not know.
Khalifa When they are told, "Believe like the people who believed," they say, "Shall we believe like the fools who believed?" In fact, it is they who are fools, but they do not know.
Arberry When it is said to them, 'Believe as the people believe', they say, 'Shall we believe, as fools believe?' Truly, they are the foolish ones, but they do not know.
Palmer And when it is said to them, 'Believe as other men believe,' they say, 'Shall we believe as fools believe?' Are not they themselves the fools? and yet they do not know.
Rodwell And when it is said to them, "Believe as other men have believed;" they say, "Shall we believe as the fools have believed?" Is it not that they are themselves the fools? But they know it not!
Sale And when one saith unto them, believe ye as others believe; they answer, shall we believe as fools believe? Are not they themselves fools? But they know it not.
Transliterated Arabic Wa-itha qeela lahum aminoo kama amana alnnasu qaloo anu/minu kama amana alssufahao ala innahum humu alssufahao walakin la yaAAlamoona
002:014

Pickthall And when they fall in with those who believe, they say: We believe; but when they go apart to their devils they declare: Lo! we are with you; verily we did but mock.
Yusuf Ali When they meet those who believe, they say: "We believe;" but when they are alone with their evil ones, they say: "We are really with you: We (were) only jesting."
Hilali-Khan And when they meet those who believe, they say: "We believe," but when they are alone with their Shayatin (devils - polytheists, hypocrites, etc.), they say: "Truly, we are with you; verily, we were but mocking."
Shakir And when they meet those who believe, they say: We believe; and when they are alone with their Shaitans, they say: Surely we are with you, we were only mocking.
Sher Ali And when they meet those who believe, they say, `We believe;' but when they are alone with their ring-leaders they say, `We were only mocking.'
Khalifa When they meet the believers, they say, "We believe," but when alone with their devils, they say, "We are with you; we were only mocking."
Arberry When they meet those who believe, they say, 'We believe'; but when they go privily to their Satans, they say, 'We are with you; we were only mocking.'
Palmer And when they meet those who believe, they say, 'We do believe;' but when they go aside with their devils, they say, 'We are with you; we were but mocking!'
Rodwell And when they meet the faithful they say, "We believe;" but when they are apart with their Satans they say, "Verily we hold with you, and at them we only mock."
Sale When they meet those who believe, they say, we do believe: But when they retire privately to their devils, they say, we really [hold] with you, and only mock [at those people]:
Transliterated Arabic Wa-itha laqoo allatheena amanoo qaloo amanna wa-itha khalaw ila shayateenihim qaloo inna maAAakum innama nahnu mustahzi-oona
002:015

Pickthall Allah (Himself) doth mock them, leaving them to wander blindly on in their contumacy.
Yusuf Ali God will throw back their mockery on them, and give them rope in their trespasses; so they will wander like blind ones (To and fro).
Hilali-Khan Allah mocks at them and gives them increase in their wrong-doings to wander blindly.
Shakir Allah shall pay them back their mockery, and He leaves them alone in their inordinacy, blindly wandering on.
Sher Ali ALLAH will punish their mockery and will let them continue in their transgression, wandering blindly.
Khalifa GOD mocks them, and leads them on in their transgressions, blundering.
Arberry God shall mock them, and shall lead them on blindly wandering in their insolence.
Palmer God shall mock at them and let them go on in their rebellion, blindly wandering on.
Rodwell God shall mock at them, and keep them long in their rebellion, wandering in perplexity.
Sale God shall mock at them, and continue them in their impiety; they shall wander in confusion.
Transliterated Arabic Allahu yastahzi-o bihim wayamudduhum fee tughyanihim yaAAmahoona
002:016

Pickthall These are they who purchase error at the price of guidance, so their commerce doth not prosper, neither are they guided.
Yusuf Ali These are they who have bartered Guidance for error: But their traffic is profitless, and they have lost true direction,
Hilali-Khan These are they who have purchased error for guidance, so their commerce was profitless. And they were not guided.
Shakir These are they who buy error for the right direction, so their bargain shall bring no gain, nor are they the followers of the right direction.
Sher Ali These are they who have bartered away guidance for error, but their traffic has brought them no gain, nor are they rightly guided.
Khalifa It is they who bought the straying, at the expense of guidance. Such trade never prospers, nor do they receive any guidance.
Arberry Those are they that have bought error at the price of guidance, and their commerce has not profited them, and they are not right-guided.
Palmer Those who buy error for guidance, their traffic profits not, and they are not guided.
Rodwell These are they who have purchased error at the price of guidance: but their traffic hath not been gainful, neither are they guided at all.
Sale These are [the men] who have purchased error at the price of [true] direction: But their traffick hath not been gainful, neither have thay been [rightly] directed.
Transliterated Arabic Ola-ika allatheena ishtarawoo alddalalata bialhuda fama rabihat tijaratuhum wama kanoo muhtadeena
002:017

Pickthall Their likeness is as the likeness of one who kindleth fire, and when it sheddeth its light around him Allah taketh away their light and leaveth them in darkness, where they cannot see,
Yusuf Ali Their similitude is that of a man who kindled a fire; when it lighted all around him, God took away their light and left them in utter darkness. So they could not see.
Hilali-Khan Their likeness is as the likeness of one who kindled a fire; then, when it lighted all around him, Allah took away their light and left them in darkness. (So) they could not see.
Shakir Their parable is like the parable of one who kindled a fire but when it had illumined all around him, Allah took away their light, and left them in utter darkness -- they do not see.
Sher Ali Their case is like the case of a person who kindled a fire, and when it lighted up all around him, ALLAH took away their light and left them in thick darkness, they see not.
Khalifa Their example is like those who start a fire, then, as it begins to shed light around them, GOD takes away their light, leaving them in darkness, unable to see.
Arberry The likeness of them is as the likeness of a man who kindled a fire, and when it lit all about him God took away their light, and left them in darkness unseeing
Palmer Their likeness is as the likeness of one who kindles a fire; and when it lights up all around, God goes off with their light, and leaves them in darkness that they cannot see.
Rodwell They are like one who kindleth a fire, and when it hath thrown its light on all around him. . . . God taketh away their light and leaveth them in darkness - they cannot see! -
Sale They are like unto one who kindleth a fire, and when it hath enlightened all around him; God taketh away their light and leaveth them in darkness, they shall not see;
Transliterated Arabic Mathaluhum kamathali allathee istawqada naran falamma adaat ma hawlahu thahaba Allahu binoorihim watarakahum fee thulumatin la yubsiroona
002:018

Pickthall Deaf, dumb and blind; and they return not.
Yusuf Ali Deaf, dumb, and blind, they will not return (to the path).
Hilali-Khan They are deaf, dumb, and blind, so they return not (to the Right Path).
Shakir Deaf, dumb (and) blind, so they will not turn back.
Sher Ali They are deaf, dumb and blind; so they will not return.
Khalifa Deaf, dumb, and blind; they fail to return.
Arberry deaf, dumb, blind -- so they shall not return;
Palmer Deafness, dumbness, blindness, and they shall not return!
Rodwell Deaf, dumb, blind: therefore they shall not retrace their steps from error!
Sale [they are] deaf, dumb, and blind, thereof will they not repent.
Transliterated Arabic Summun bukmun AAumyun fahum la yarjiAAoona
002:019

Pickthall Or like a rainstorm from the sky, wherein is darkness, thunder and the flash of lightning. They thrust their fingers in their ears by reason of the thunder-claps, for fear of death, Allah encompasseth the disbelievers (in His guidance, His omniscience and His omnipotence).
Yusuf Ali Or (another similitude) is that of a rain-laden cloud from the sky: In it are zones of darkness, and thunder and lightning: They press their fingers in their ears to keep out the stunning thunder-clap, then while they are in terror of death. But God is ever round the rejecters of Faith!
Hilali-Khan Or like a rainstorm from the sky, wherein is darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers (i.e. Allah will gather them all together).
Shakir Or like abundant rain from the cloud in which is utter darkness and thunder and lightning; they put their fingers into their ears because of the thunder peal, for fear of death, and Allah encompasses the unbelievers.
Sher Ali Or, it is like a heavy rain from the clouds, wherein is thick darkness and thunder and lightning; they put their fingers into their ears because of the thunder claps for fear of death, and ALLAH encompasses the disbelievers.
Khalifa Another example: a rainstorm from the sky in which there is darkness, thunder, and lightning. They put their fingers in their ears, to evade death. GOD is fully aware of the disbelievers.
Arberry or as a cloudburst out of heaven in which is darkness, and thunder, and lightning -- they put their fingers in their ears against the thunderclaps, fearful of death; and God encompasses the unbelievers;
Palmer Or like a storm-cloud from the sky, wherein is darkness and thunder and lightning; they put their fingers in their ears at the thunder-clap, for fear of death, for God encompasses the misbelievers.
Rodwell Or like those who, when there cometh a storm-cloud out of the Heaven, big with darkness thunder and lightning, thrust their fingers into their ears because of the thunder-clap, for fear of death! God is round about the infidels.
Sale Or like a stormy cloud from heaven, fraught with darkness, thunder, and lightning, they put their fingers in their ears, because of the noise of the thunder, for fear of death; God encompasseth the infidels:
Transliterated Arabic Aw kasayyibin mina alssama-i feehi thulumatun waraAAdun wabarqun yajAAaloona asabiAAahum fee athanihim mina alssawaAAiqi hathara almawti waAllahu muheetun bialkafireena
002:020

Pickthall The lightning almost snatcheth away their sight from them. As often as it flasheth forth for them they walk therein, and when it darkeneth against them they stand still. If Allah willed, He could destroy their hearing and their sight. Lo! Allah is able to do all things.
Yusuf Ali The lightning all but snatches away their sight; every time the light (Helps) them, they walk therein, and when the darkness grows on them, they stand still. And if God willed, He could take away their faculty of hearing and seeing; for God hath power over all things.
Hilali-Khan The lightning almost snatches away their sight, whenever it flashes for them, they walk therein, and when darkness covers them, they stand still. And if Allah willed, He could have taken away their hearing and their sight. Certainly, Allah has power over all things.
Shakir The lightning almost takes away their sight; whenever it shines on them they walk in it, and when it becomes dark to them they stand still; and if Allah had pleased He would certainly have taken away their hearing and their sight; surely Allah has power over all things.
Sher Ali The lightning might well nigh snatch away their sight; whenever it shines upon them, they walk therein; and when it becomes dark to them, they stand still. And if ALLAH had so willed HE could take away their hearing and their sight; surely ALLAH has the power to do all that HE wills.
Khalifa The lightning almost snatches away their eyesight. When it lights for them, they move forward, and when it turns dark, they stand still. If GOD wills, He can take away their hearing and their eyesight. GOD is Omnipotent.
Arberry the lightning wellnigh snatches away their sight; whensoever it gives them light, they walk in it, and when the darkness is over them, they halt; had God willed, He would have taken away their hearing and their sight. Truly, God is powerful over everything.
Palmer The lightning well-nigh snatches off their sight, whenever it shines for them they walk therein; but when it is dark for them they halt; and if God willed He would go off with their hearing and their sight; verily, God is mighty over all.
Rodwell The lightning almost snatcheth away their eyes! So oft as it gleameth on them they walk on in it, but when darkness closeth upon them, they stop! And if God pleased, of their ears and of their eyes would he surely deprive them: verily God is Almighty!
Sale the lightning wanteth but little of taking away their sight; so often as it enlighteneth them, they walk therein, but when darkness cometh on them, they stand still; and if God so pleased, he would certainly deprive them of their hearing and their sight, for God is almighty.
Transliterated Arabic Yakadu albarqu yakhtafu absarahum kullama adaa lahum mashaw feehi wa-itha athlama AAalayhim qamoo walaw shaa Allahu lathahaba bisamAAihim waabsarihim inna Allaha AAala kulli shay-in qadeerun
002:021

Pickthall O mankind! worship your Lord, Who hath created you and those before you, so that ye may ward off (evil).
Yusuf Ali O ye people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness;
Hilali-Khan O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun (the pious - see V.2:2).
Shakir O men! serve your Lord Who created you and those before you so that you may guard (against evil).
Sher Ali O ye men! worship your Lord WHO created you and those before you, that you may guard against evil.
Khalifa O people, worship only your Lord - the One who created you and those before you - that you may be saved.
Arberry O you men, serve your Lord Who created you, and those that were before you; haply so you will be godfearing;
Palmer O ye folk! serve your Lord who created you and those before you; haply ye may fear!
Rodwell O men of Mecca adore your Lord, who hath created you and those who were before you: haply ye will fear Him
Sale O men [of Mecca] serve your Lord who hath created you, and those who have been before you peradventure ye will fear [him];
Transliterated Arabic Ya ayyuha alnnasu oAAbudoo rabbakumu allathee khalaqakum waallatheena min qablikum laAAallakum tattaqoona
002:022

Pickthall Who hath appointed the earth a resting-place for you, and the sky a canopy; and causeth water to pour down from the sky, thereby producing fruits as food for you. And do not set up rivals to Allah when ye know (better).
Yusuf Ali Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto God when ye know (the truth).
Hilali-Khan Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped).
Shakir Who made the earth a resting place for you and the heaven a canopy and (Who) sends down rain from the cloud then brings forth with it subsistence for you of the fruits; therefore do not set up rivals to Allah while you know.
Sher Ali WHO made the earth a bed for you, and the heaven a roof, and caused water to come down from the clouds and therewith brought forth fruits for your sustenance; so do not set up equals to ALLAH, while you know.
Khalifa The One who made the earth habitable for you, and the sky a structure. He sends down from the sky water, to produce all kinds of fruits for your sustenance. You shall not set up idols to rival GOD, now that you know.
Arberry who assigned to you the earth for a couch, and heaven for an edifice, and sent down out of heaven water, wherewith He brought forth fruits for your provision; so set not up compeers to God wittingly.
Palmer who made the earth for you a bed and the heaven a dome; and sent down from heaven water, and brought forth therewith fruits as a sustenance for you; so make no peers for God, the while ye know!
Rodwell Who hath made the earth a bed for you, and the heaven a covering, and hath caused water to come down from heaven, and by it hath brought forth fruits for your sustenance! Do not then wittingly give peers to God.
Sale who hath spread the earth as a bed for you, and the heaven as a covering, and hath caused water to descend from heaven, and thereby produced fruits for your sustenance. Set not up therefore any equals unto God, against your own knowledge.
Transliterated Arabic Allathee jaAAala lakumu al-arda firashan waalssamaa binaan waanzala mina alssama-i maan faakhraja bihi mina alththamarati rizqan lakum fala tajAAaloo lillahi andadan waantum taAAlamoona
002:023

Pickthall And if ye are in doubt concerning that which We reveal unto Our slave (Muhammad), then produce a surah of the like thereof, and call your witness beside Allah if ye are truthful.
Yusuf Ali And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides God, if your (doubts) are true.
Hilali-Khan And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur'an) to Our slave (Muhammad Peace be upon him), then produce a Surah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful.
Shakir And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful.
Sher Ali And if you are in doubt as to what WE have sent down to OUR servant, then produce a chapter like it, and call upon your helpers besides ALLAH, if you are truthful.
Khalifa If you have any doubt regarding what we revealed to our servant, then produce one sura like these, and call upon your own witnesses against GOD, if you are truthful.
Arberry And if you are in doubt concerning that We have sent down on Our servant, then bring a sura like it, and call your witnesses, apart from God, if you are truthful.
Palmer And if ye are in doubt of what we have revealed unto our servant, then bring a chapter like it, and call your witnesses other than God if ye tell truth.
Rodwell And if ye be in doubt as to that which we have sent down to our servant, then produce a Sura like it, and summon your witnesses, beside God, if ye are men of truth:
Sale If ye be in doubt concerning that [revelation] which we have sent down unto our servant, produce a chapter like unto it, and call upon your witnesses, besides God, if ye say truth.
Transliterated Arabic Wa-in kuntum fee raybin mimma nazzalna AAala AAabdina fa/too bisooratin min mithlihi waodAAoo shuhadaakum min dooni Allahi in kuntum sadiqeena
002:024

Pickthall And if ye do it not - and ye can never do it - then guard yourselves against the Fire prepared for disbelievers, whose fuel is of men and stones.
Yusuf Ali But if ye cannot - and of a surety ye cannot - then fear the Fire whose fuel is men and stones, - which is prepared for those who reject Faith.
Hilali-Khan But if you do it not, and you can never do it, then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers.
Shakir But if you do (it) not and never shall you do (it), then be on your guard against the fire of which men and stones are the fuel; it is prepared for the unbelievers.
Sher Ali But if you do it not - and never shall you do it - then guard against the Fire, whose fuel is men and stones, which is prepared for the disbelievers.
Khalifa If you cannot do this - and you can never do this - then beware of the Hellfire, whose fuel is people and rocks; it awaits the disbelievers.
Arberry And if you do not -- and you will not -- then fear the Fire, whose fuel is men and stones, prepared for unbelievers.
Palmer But if ye do it not, and ye shall surely do it not, then fear the fire whose fuel is men and stones, prepared for misbelievers.
Rodwell But if ye do it not, and never shall ye do it, then fear the fire prepared for the infidels, whose fuel is men and stones:
Sale But if ye do [it] not, nor shall [ever be able to] do [it]; justly fear the fire whose fuel is men and stones, prepared for the unbelievers.
Transliterated Arabic Fa-in lam tafAAaloo walan tafAAaloo faittaqoo alnnara allatee waqooduha alnnasu waalhijaratu oAAiddat lilkafireena
002:025

Pickthall And give glad tidings (O Muhammad) unto those who believe and do good works; that theirs are Gardens underneath which rivers flow; as often as they are regaled with food of the fruit thereof, they say: this is what was given us aforetime; and it is given to them in resemblance. There for them are pure companions; there for ever they abide.
Yusuf Ali But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: "Why, this is what we were fed with before," for they are given things in similitude; and they have therein companions pure (and holy); and they abide therein (for ever).
Hilali-Khan And give glad tidings to those who believe and do righteous good deeds, that for them will be Gardens under which rivers flow (Paradise). Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before," and they will be given things in resemblance (i.e. in the same form but different in taste) and they shall have therein Azwajun Mutahharatun (purified mates or wives), (having no menses, stools, urine, etc.) and they will abide therein forever.
Shakir And convey good news to those who believe and do good deeds, that they shall have gardens in which rivers flow; whenever they shall be given a portion of the fruit thereof, they shall say: This is what was given to us before; and they shall be given the like of it, and they shall have pure mates in them, and in them, they shall abide.
Sher Ali And give glad tidings to those who believe and do good works, that for them are gardens beneath which flow streams. Whenever they are given a portion of fruit therefrom, they will say, `This is what was given us before,' and gifts mutually resembling shall be brought to them. And they will have therein pure mates, and therein will they abide.
Khalifa Give good news to those who believe and lead a righteous life that they will have gardens with flowing streams. When provided with a provision of fruits therein, they will say, "This is what was provided for us previously." Thus, they are given allegorical descriptions. They will have pure spouses therein, and they abide therein forever.
Arberry Give thou good tidings to those who believe and do deeds of righteousness, that for them await gardens underneath which rivers flow; whensoever they are provided with fruits therefrom they shall say, 'This is that wherewithal we were provided before'; that they shall be given in perfect semblance; and there for them shall be spouses purified; therein they shall dwell forever.
Palmer But bear the glad tidings to those who believe and work righteousness, that for them are gardens beneath which rivers flow; whenever they are provided with fruit therefrom they say, 'This is what we were provided with before,' and they shall be provided with the like; and there are pure wives for them therein, and they shall dwell therein for aye.
Rodwell But announce to those who believe and do the things that are right, that for them are gardens 'neath which the rivers flow! So oft as they are fed therefrom with fruit for sustenance, they shall say, "This same was our sustenance of old:" And they shall have its like given to them. Therein shall they have wives of perfect purity, and therein shall they abide for ever.
Sale But bear good tidings unto those who believe, and do good works, that they shall have gardens watered by rivers; so often as they eat of the fruit thereof for sustenance, they [shall] say, this is what we have formerly eaten of; and they shall be supplied with [several sorts of fruit] having a mutual resemblance to one another. There shall they enjoy wives subject to no impurity, and there shall they continue for ever.
Transliterated Arabic Wabashshiri allatheena amanoo waAAamiloo alssalihati anna lahum jannatin tajree min tahtiha al-anharu kullama ruziqoo minha min thamaratin rizqan qaloo hatha allathee ruziqna min qablu waotoo bihi mutashabihan walahum feeha azwajun mutahharatun wahum feeha khalidoona
002:026

Pickthall Lo! Allah disdaineth not to coin the similitude even of a gnat. Those who believe know that it is the truth from their Lord; but those who disbelieve say: What doth Allah wish (to teach) by such a similitude? He misleadeth many thereby, and He guideth many thereby; and He misleadeth thereby only miscreants;
Yusuf Ali God disdains not to use the similitude of things, lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject Faith say: "What means God by this similitude?" By it He causes many to stray, and many He leads into the right path; but He causes not to stray, except those who forsake (the path), -
Hilali-Khan Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it. And as for those who believe, they know that it is the Truth from their Lord, but as for those who disbelieve, they say: "What did Allah intend by this parable?" By it He misleads many, and many He guides thereby. And He misleads thereby only those who are Al-Fasiqun (the rebellious, disobedient to Allah).
Shakir Surely Allah is not ashamed to set forth any parable -- (that of) a gnat or any thing above that; then as for those who believe, they know that it is the truth from their Lord, and as for those who disbelieve, they say: What is it that Allah means by this parable: He causes many to err by it and many He leads aright by it! but He does not cause to err by it (any) except the transgressors,
Sher Ali ALLAH disdains not to give an illustration - as small as a gnat or even smaller. Those who believe know that it is the truth from their Lord, while those who disbelieve say, `What does ALLAH mean by such an illustration?' Many does HE adjudge by it to be in error and many by it does HE guide, and none does HE adjudge thereby to be in error except the disobedient,
Khalifa GOD does not shy away from citing any kind of allegory, from the tiny mosquito and greater. As for those who believe, they know that it is the truth from their Lord. As for those who disbelieve, they say, "What did GOD mean by such an allegory?" He misleads many thereby, and guides many thereby. But He never misleads thereby except the wicked,
Arberry God is not ashamed to strike a similitude even of a gnat, or aught above it. As for the believers, they know it is the truth from their Lord; but as for unbelievers, they say, 'What did God desire by this for a similitude?' Thereby He leads many astray, and thereby He guides many; and thereby He leads none astray save the ungodly
Palmer Why, God is not ashamed to set forth a parable of a gnat, or anything beyond; and as for those who believe, they know that it is truth from the Lord; but as for those who disbelieve, they say, 'What is it that God means by this as a parable? He leads astray many and He guides many;' - but He leads astray only the evildoers;
Rodwell Verily God is not ashamed to set forth as well the instance of a gnat as of any nobler object: for as to those who have believed, they know it to be the truth from their Lord; but as to the unbelievers, they will say, "What meaneth God by this comparison?" Many will He mislead by such parables and many guide: but none will He mislead thereby except the wicked,
Sale Moreover God will not be ashamed to propound in a parable a gnat, or even a more despicable thing; for they who believe will know it to be the truth from their Lord; but the unbelievers will say, What meaneth God by this parable? He will thereby mislead many, and will direct many thereby: but he will not mislead [any] thereby, except the transgressors,
Transliterated Arabic Inna Allaha la yastahyee an yadriba mathalan ma baAAoodatan fama fawqaha faamma allatheena amanoo fayaAAlamoona annahu alhaqqu min rabbihim waamma allatheena kafaroo fayaqooloona matha arada Allahu bihatha mathalan yudillu bihi katheeran wayahdee bihi katheeran wama yudillu bihi illa alfasiqeena
002:027

Pickthall Those who break the covenant of Allah after ratifying it, and sever that which Allah ordered to be joined, and (who) make mischief in the earth: Those are they who are the losers.
Yusuf Ali Those who break God's Covenant after it is ratified, and who sunder what God Has ordered to be joined, and do mischief on earth: These cause loss (only) to themselves.
Hilali-Khan Those who break Allah's Covenant after ratifying it, and sever what Allah has ordered to be joined (as regards Allah's Religion of Islamic Monotheism, and to practise its legal laws on the earth and also as regards keeping good relations with kith and kin), and do mischief on earth, it is they who are the losers.
Shakir Who break the covenant of Allah after its confirmation and cut asunder what Allah has ordered to be joined, and make mischief in the land; these it is that are the losers.
Sher Ali Who breaks the covenant of ALLAH after having established it, and cut asunder what ALLAH has bidden to be joined, and create disorder in the earth; it is these that are the losers.
Khalifa who violate GOD's covenant after pledging to uphold it, sever what GOD has commanded to be joined, and commit evil. These are the losers.
Arberry such as break the covenant of God after its solemn binding, and such as cut what God has commanded should be joined, and such as do corruption in the land -- they shall be the losers.
Palmer who break God's covenant after the fixing thereof, and cut asunder what God has ordered to be joined, and do evil in the earth;- these it is who lose.
Rodwell Who, after its establishment, violate the covenant of God, and cut in sunder what God hath bidden to be joined, and act disorderly on the Earth. These are they who shall suffer loss!
Sale who make void the covenant of God after the establishing thereof, and cut in sunder that which God hath commanded to be joined, and act corruptly in the earth; they shall perish.
Transliterated Arabic Allatheena yanqudoona AAahda Allahi min baAAdi meethaqihi wayaqtaAAoona ma amara Allahu bihi an yoosala wayufsidoona fee al-ardi ola-ika humu alkhasiroona
002:028

Pickthall How disbelieve ye in Allah when ye were dead and He gave life to you! Then He will give you death, then life again, and then unto Him ye will return.
Yusuf Ali How can ye reject the faith in God? - seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return.
Hilali-Khan How can you disbelieve in Allah? Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return.
Shakir How do you deny Allah and you were dead and He gave you life? Again He will cause you to die and again bring you to life, then you shall be brought back to Him.
Sher Ali How can you disbelieve in ALLAH? You were without life and HE gave you life, and then HE will cause you to die, then restore you to life, and then to HIM shall you be made to return.
Khalifa How can you disbelieve in GOD when you were dead and He gave you life, then He puts you to death, then He brings you back to life, then to Him you ultimately return?
Arberry How do you disbelieve in God, seeing you were dead and He gave you life, then He shall make you dead, then He shall give you life, then unto Him you shall be returned?
Palmer How can ye disbelieve in God, when ye were dead and He made you alive, and then He will kill you and then make you alive again, and then to Him will ye return?
Rodwell How can ye withhold faith from God? Ye were dead and He gave you life; next He will cause you to die; next He will restore you to life: next shall ye return to Him!
Sale How [is it that] ye believe not in God? Since ye were dead, and he gave you life; he will hereafter cause you to die, and will again restore you to life; then shall ye return unto him.
Transliterated Arabic Kayfa takfuroona biAllahi wakuntum amwatan faahyakum thumma yumeetukum thumma yuhyeekum thumma ilayhi turjaAAoona
002:029

Pickthall He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is knower of all things.
Yusuf Ali It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.
Hilali-Khan He it is Who created for you all that is on earth. Then He Istawa (rose over) towards the heaven and made them seven heavens and He is the All-Knower of everything.
Shakir He it is Who created for you all that is in the earth, and He directed Himself to the heaven, so He made them complete seven heavens, and He knows all things.
Sher Ali HE it is WHO created for you all that is in the earth; then HE turned towards the heavens, and HE perfected them as seven heavens; and HE has perfect knowledge of all things.
Khalifa He is the One who created for you everything on earth, then turned to the sky and perfected seven universes therein, and He is fully aware of all things.
Arberry It is He who created for you all that is in the earth, then He lifted Himself to heaven and levelled them seven heavens; and He has knowledge of everything.
Palmer It is He who created for you all that is in the earth, then he made for the heavens and fashioned them seven heavens; and He knows all things.
Rodwell He it is who created for you all that is on Earth, then proceeded to the Heaven, and into seven Heavens did He fashion it: and He knoweth all things.
Sale It is he who hath created for you whatsoever is on earth, and then set his mind to [the creation of] heaven, and formed it into seven heavens; he knoweth all things.
Transliterated Arabic Huwa allathee khalaqa lakum ma fee al-ardi jameeAAan thumma istawa ila alssama-i fasawwahunna sabAAa samawatin wahuwa bikulli shay-in AAaleemun
002:030

Pickthall And when thy Lord said unto the angels: Lo! I am about to place a viceroy in the earth, they said: Wilt thou place therein one who will do harm therein and will shed blood, while we, we hymn Thy praise and sanctify Thee? He said: Surely I know that which ye know not.
Yusuf Ali Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood? - whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not."
Hilali-Khan And (remember) when your Lord said to the angels: "Verily, I am going to place (mankind) generations after generations on earth." They said: "Will You place therein those who will make mischief therein and shed blood, - while we glorify You with praises and thanks (Exalted be You above all that they associate with You as partners) and sanctify You." He (Allah) said: "I know that which you do not know."
Shakir And when your Lord said to the angels, I am going to place in the earth a khalif, they said: What! wilt Thou place in it such as shall make mischief in it and shed blood, and we celebrate Thy praise and extol Thy holiness? He said: Surely I know what you do not know.
Sher Ali And when thy Lord said to the angels, `I am about to place a viceregent in the earth,' they said `Wilt THOU place therein such as will cause disorder in it, and shed blood? - and we glorify THEE with THY praise and extol THY holiness,' HE answered, `I know what you know not.'
Khalifa Recall that your Lord said to the angels, "I am placing a representative (a temporary god) on Earth." They said, "Will You place therein one who will spread evil therein and shed blood, while we sing Your praises, glorify You, and uphold Your absolute authority?" He said, "I know what you do not know."
Arberry And when thy Lord said to the angels, 'I am setting in the earth a viceroy.' They said, 'What, wilt Thou set therein one who will do corruption there, and shed blood, while We proclaim Thy praise and call Thee Holy?' He said, 'Assuredly I know that you know not.'
Palmer And when thy Lord said unto the angels, 'I am about to place a vicegerent in the earth,' they said, 'Wilt Thou place therein one who will do evil therein and shed blood? we celebrate Thy praise and hallow Thee.' Said (the Lord), 'I know what ye know not.'
Rodwell When thy Lord said to the angels, "Verily, I am about to place one in my stead on earth," they said, "Wilt thou place there one who will do ill therein and shed blood, when we celebrate thy praise and extol thy holiness?" God said, "Verily, I know what ye know not."
Sale When thy Lord said unto the angels, I am going to place a substitute on earth; they said, Wilt thou place there one who will do evil therein, and shed blood? But we celebrate thy praise, and sanctify thee. [God] answered, verily I know that which ye know not;
Transliterated Arabic Wa-ith qala rabbuka lilmala-ikati innee jaAAilun fee al-ardi khaleefatan qaloo atajAAalu feeha man yufsidu feeha wayasfiku alddimaa wanahnu nusabbihu bihamdika wanuqaddisu laka qala innee aAAlamu ma la taAAlamoona
002:031

Pickthall And He taught Adam all the names, then showed them to the angels, saying: Inform Me of the names of these, if ye are truthful.
Yusuf Ali And He taught Adam the nature of all things; then He placed them before the angels, and said: "Tell me the nature of these if ye are right."
Hilali-Khan And He taught Adam all the names (of everything) then He showed them to the angels and said, "Tell Me the names of these if you are truthful."
Shakir And He taught Adam all the names, then presented them to the angels; then He said: Tell me the names of those if you are right.
Sher Ali And HE taught Adam all the names, then HE put the objects of these names before the angels and said, `Tell ME the names of these, if you are right,'
Khalifa He taught Adam all the names then presented them to the angels, saying, "Give me the names of these, if you are right."
Arberry And He taught Adam the names, all of them; then He presented them unto the angels and said, 'Now tell Me the names of these, if you speak truly.'
Palmer And He taught Adam the names, all of them; then He propounded them to the angels and said, 'Declare to me the names of these, if ye are truthful.'
Rodwell And he taught Adam the names of all things, and then set them before the angels, and said, "Tell me the names of these, if ye are endued with wisdom."
Sale and he taught Adam the names of all things, and then proposed them to the angels, and said, declare unto me the names of these things if ye say truth.
Transliterated Arabic WaAAallama adama al-asmaa kullaha thumma AAaradahum AAala almala-ikati faqala anbi-oonee bi-asma-i haola-i in kuntum sadiqeena
002:032

Pickthall They said: Be glorified! We have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise.
Yusuf Ali They said: "Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom."
Hilali-Khan They (angels) said: "Glory be to You, we have no knowledge except what you have taught us. Verily, it is You, the All-Knower, the All-Wise."
Shakir They said: Glory be to Thee! we have no knowledge but that which Thou hast taught us; surely Thou art the Knowing, the Wise.
Sher Ali They said, `Holy art THOU! No knowledge have we except what THOU hast taught us; surely THOU art All-Knowing, the Wise.'
Khalifa They said, "Be You glorified, we have no knowledge, except that which You have taught us. You are the Omniscient, Most Wise."
Arberry They said, 'Glory be to Thee! We know not save what Thou hast taught us. Surely Thou art the All-knowing, the All-wise.'
Palmer They said, 'Glory be to Thee! no knowledge is ours but what Thou thyself hast taught us, verily, Thou art the knowing, the wise.'
Rodwell They said, "Praise be to Thee! We have no knowledge but what Thou hast given us to know. Thou! Thou art the Knowing, the Wise."
Sale They answered, praise be unto thee, we have no knowledge but what thou teachest us, for thou art knowing and wise.
Transliterated Arabic Qaloo subhanaka la AAilma lana illa ma AAallamtana innaka anta alAAaleemu alhakeemu
002:033

Pickthall He said: O Adam! Inform them of their names, and when he had informed them of their names, He said: Did I not tell you that I know the secret of the heavens and the earth? And I know that which ye disclose and which ye hide.
Yusuf Ali He said: "O Adam! Tell them their natures." When he had told them, God said: "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?"
Hilali-Khan He said: "O Adam! Inform them of their names," and when he had informed them of their names, He said: "Did I not tell you that I know the Ghaib (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing?"
Shakir He said: O Adam! inform them of their names. Then when he had informed them of their names, He said: Did I not say to you that I surely know what is ghaib in the heavens and the earth and (that) I know what you manifest and what you hide?
Sher Ali HE said `O Adam, tell them their names;' and when he had told them their names, HE said `Did I not say to you, I know the secrets of the heavens and the earth, and I know what you reveal and what you hide?
Khalifa He said, "O Adam, tell them their names." When he told them their names, He said, "Did I not tell you that I know the secrets of the heavens and the earth? I know what you declare, and what you conceal."
Arberry He said, 'Adam, tell them their names.' And when he had told them their names He said, 'Did I not tell you I know the unseen things of the heavens and earth? And I know what things you reveal, and what you were hiding.'
Palmer Said the Lord, 'O Adam declare to them their names;' and when he had declared to them their names He said, Did I not say to you, I know the secrets of the heavens and of the earth, and I know what ye show and what ye were hiding?'
Rodwell He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not say to you that I know the hidden things of the Heavens and of the Earth, and that I know what ye bring to light, and what ye hide?"
Sale [God] said, o Adam, tell them their names. And when he had told them their names, [God] said, did I not tell you that I know the secrets of heaven and earth, and know that which ye discover, and that which ye conceal?
Transliterated Arabic Qala ya adamu anbi/hum bi-asma-ihim falamma anbaahum bi-asma-ihim qala alam aqul lakum innee aAAlamu ghayba alssamawati waal-ardi waaAAlamu ma tubdoona wama kuntum taktumoona
002:034

Pickthall And when We said unto the angels: Prostrate yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever.
Yusuf Ali And behold, We said to the angels: "Bow down to Adam" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith.
Hilali-Khan And (remember) when We said to the angels: "Prostrate yourselves before Adam.". And they prostrated except Iblis (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allah).
Shakir And when We said to the angels: Make obeisance to Adam they did obeisance, but Iblis (did it not). He refused and he was proud, and he was one of the unbelievers.
Sher Ali And remember the time when WE said to the angels `Submit to ADAM,' and they all submitted. But Iblis did not. He refused and deem himself too big; and he was of the disbelievers.
Khalifa When we said to the angels, "Fall prostrate before Adam," they fell prostrate, except Satan; he refused, was too arrogant, and a disbeliever.
Arberry And when We said to the angels, 'Bow yourselves to Adam'; so they bowed themselves, save Iblis; he refused, and waxed proud, and so he became one of the unbelievers.
Palmer And when we said to the angels, 'Adore Adam,' they adored him save only Iblis, who refused and was too proud and became one of the misbelievers.
Rodwell And when we said to the angels, "Bow down and worship Adam," then worshipped they all, save Eblis. He refused and swelled with pride, and became one of the unbelievers.
Sale And when we said unto the angels, worship Adam; they [all] worshipped [him], except Eblis [who] refused, and was puffed up with pride, and became of the [number of] unbelievers.
Transliterated Arabic Wa-ith qulna lilmala-ikati osjudoo li-adama fasajadoo illa ibleesa aba waistakbara wakana mina alkafireena
002:035

Pickthall And We said: O Adam! Dwell thou and thy wife in the Garden, and eat ye freely (of the fruits) thereof where ye will; but come not nigh this tree lest ye become wrong-doers.
Yusuf Ali We said: "O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression."
Hilali-Khan And We said: "O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight of things therein as wherever you will, but come not near this tree or you both will be of the Zalimun (wrong-doers)."
Shakir And We said: O Adam! Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish and do not approach this tree, for then you will be of the unjust.
Sher Ali And when WE said `O Adam, dwell thou and thy wife in the garden, and eat therefrom plentifully where ever you will, but approach not this tree, least you be of the wrongdoers.'
Khalifa We said, "O Adam, live with your wife in Paradise, and eat therefrom generously, as you please, but do not approach this tree, lest you sin."
Arberry And We said, 'Adam, dwell thou, and thy wife, in the Garden, and eat thereof easefully where you desire; but draw not nigh this tree, lest you be evildoers.'
Palmer And we said, 'O Adam dwell, thou and thy wife, in Paradise, and eat therefrom amply as you wish; but do not draw near this tree or ye will be of the transgressors.
Rodwell And we said, "O Adam! dwell thou and thy wife in the Garden, and eat ye plentifully therefrom wherever ye list; but to this tree come not nigh, lest ye become of the transgressors."
Sale And we said, o Adam, dwell thou and thy wife in the garden, and eat [of the fruit] thereof plentifully wherever ye will; but approach not this tree, lest ye become of [the number of] the transgressors.
Transliterated Arabic Waqulna ya adamu oskun anta wazawjuka aljannata wakula minha raghadan haythu shi/tuma wala taqraba hathihi alshshajarata fatakoona mina alththalimeena
002:036

Pickthall But Satan caused them to deflect therefrom and expelled them from the (happy) state in which they were; and We said: Fall down, one of you a foe unto the other! There shall be for you on earth a habitation and provision for a time.
Yusuf Ali Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been. We said: "Get ye down, all (ye people), with enmity between yourselves. On earth will be your dwelling-place and your means of livelihood - for a time."
Hilali-Khan Then the Shaitan (Satan) made them slip therefrom (the Paradise), and got them out from that in which they were. We said: "Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time."
Shakir But the Shaitan made them both fall from it, and caused them to depart from that (state) in which they were; and We said: Get forth, some of you being the enemies of others, and there is for you in the earth an abode and a provision for a time.
Sher Ali But Satan caused them both to slip by means of it and drove them out of the state in which they were. And WE said, `Go forth hence; some of you are enemies of others and for you there is an abode in the earth and a provision for a time.'
Khalifa But the devil duped them, and caused their eviction therefrom. We said, "Go down as enemies of one another. On Earth shall be your habitation and provision for awhile."
Arberry Then Satan caused them to slip therefrom and brought them out of that they were in; and We said, 'Get you all down, each of you an enemy of each; and in the earth a sojourn shall be yours, and enjoyment for a time.'
Palmer And Satan made them backslide therefrom and drove them out from what they were in, and we said, 'Go down, one of you the enemy of the other, and in the earth there is an abode and a provision for a time.'
Rodwell But Satan made them slip from it, and caused their banishment from the place in which they were. And we said, "Get ye down, the one of you an enemy to the other: and there shall be for you in the earth a dwelling-place, and a provision for a time."
Sale But Satan caused them to forfeit [paradise], and turned them out of [the state of happiness] wherein they had been; whereupon we said, get ye down, the one of you an enemy unto the other, and there shall be a dwelling place for you in earth, and a provision for a season.
Transliterated Arabic Faazallahuma alshshaytanu AAanha faakhrajahuma mimma kana feehi waqulna ihbitoo baAAdukum libaAAdin AAaduwwun walakum fee al-ardi mustaqarrun wamataAAun ila heenin
002:037

Pickthall Then Adam received from his Lord words (of revelation), and He relented toward him. Lo! He is the relenting, the Merciful.
Yusuf Ali Then learnt Adam from his Lord words of inspiration, and his Lord Turned towards him; for He is Oft-Returning, Most Merciful.
Hilali-Khan Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful.
Shakir Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is Oft-returning (to mercy), the Merciful.
Sher Ali Then Adam learnt from his Lord certain words of prayer. So HE turned towards him with mercy. Surely HE is Oft-Returning with compassion, and is Merciful.
Khalifa Then, Adam received from his Lord words, whereby He redeemed him. He is the Redeemer, Most Merciful.
Arberry Thereafter Adam received certain words from his Lord, and He turned towards him; truly He turns, and is All-compassionate.
Palmer And Adam caught certain words from his Lord, and He turned towards him, for He is the compassionate one easily turned.
Rodwell And words of prayer learned Adam from his Lord: and God turned to him; for He loveth to turn, the Merciful.
Sale And Adam learned words [of prayer] from his Lord, and God turned unto him, for he is easy to be reconciled and merciful.
Transliterated Arabic Fatalaqqa adamu min rabbihi kalimatin fataba AAalayhi innahu huwa alttawwabu alrraheemu
002:038

Pickthall We said: Go down, all of you, from hence; but verily there cometh unto you from Me a guidance; and whoso followeth My guidance, there shall no fear come upon them neither shall they grieve.
Yusuf Ali We said: "Get ye down all from here; and if, as is sure, there comes to you Guidance from me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve.
Hilali-Khan We said: "Get down all of you from this place (the Paradise), then whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve.
Shakir We said: Go forth from this (state) all; so surely there will come to you a guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve.
Sher Ali We said. `Go forth hence, all of you. And if there comes to you guidance from ME then whoso shall follow MY guidance, on them shall come no fear nor shall they grieve.'
Khalifa We said, "Go down therefrom, all of you. When guidance comes to you from Me, those who follow My guidance will have no fear, nor will they grieve.
Arberry We said, 'Get you down out of it, all together; yet there shall come to you guidance from Me, and whosoever follows My guidance, no fear shall be on them, neither shall they sorrow.
Palmer We said, 'Go down therefrom altogether and haply there may come from me a guidance, and whoso follows my guidance, no fear is theirs, nor shall they grieve.
Rodwell We said, "Get ye down from it, all together: and if Guidance shall come to you from me, whoso shall follow my guidance, on them shall come no fear, neither shall they be grieved:
Sale We said, get ye all down from hence; hereafter shall there come unto you a direction from me, and whoever shall follow my direction, on them shall no fear come, neither shall they be grieved;
Transliterated Arabic Qulna ihbitoo minha jameeAAan fa-imma ya/tiyannakum minnee hudan faman tabiAAa hudaya fala khawfun AAalayhim wala hum yahzanoona
002:039

Pickthall But they who disbelieve, and deny Our revelations, such are rightful Peoples of the Fire. They will abide therein.
Yusuf Ali "But those who reject Faith and belie Our Signs, they shall be companions of the Fire; they shall abide therein."
Hilali-Khan But those who disbelieve and belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) such are the dwellers of the Fire, they shall abide therein forever.
Shakir And (as to) those who disbelieve in and reject My communications, they are the inmates of the fire, in it they shall abide.
Sher Ali But they who will disbelieve and treat Our signs as lies, these shall be the inmates of the Fire; herein shall they abide.
Khalifa "As for those who disbelieve and reject our revelations, they will be dwellers of Hell, wherein they abide forever."
Arberry As for the unbelievers who cry lies to Our signs, those shall be the inhabitants of the Fire, therein dwelling forever.'
Palmer But those who misbelieve, and call our signs lies, they are the fellows of the Fire, they shall dwell therein for aye.'
Rodwell But they who shall not believe, and treat our signs as false-hoods, these shall be inmates of the fire; in it shall they remain for ever."
Sale but they who shall be unbelievers, and accuse our signs of falsehood, they shall be the companions of [hell] fire, therein shall they remain for ever.
Transliterated Arabic Waallatheena kafaroo wakaththaboo bi-ayatina ola-ika as-habu alnnari hum feeha khalidoona
002:040

Pickthall O Children of Israel! Remember My favour wherewith I favoured you, and fulfil your (part of the) covenant, I shall fulfil My (part of the) covenant, and fear Me.
Yusuf Ali O Children of Israel! call to mind the (special) favour which I bestowed upon you, and fulfil your covenant with Me as I fulfil My Covenant with you, and fear none but Me.
Hilali-Khan O Children of Israel! Remember My Favour which I bestowed upon you, and fulfill (your obligations to) My Covenant (with you) so that I fulfill (My Obligations to) your covenant (with Me), and fear none but Me.
Shakir O children of Israel! call to mind My favor which I bestowed on you and be faithful to (your) covenant with Me, I will fulfill (My) covenant with you; and of Me, Me alone, should you be afraid.
Sher Ali O Children of Israel! remember MY favours which I bestowed upon you, and fulfill your covenant with ME, I will fulfill MY covenant with you, and ME alone should you fear.
Khalifa O Children of Israel, remember My favor, which I bestowed upon you, and fulfill your part of the covenant, that I fulfill My part of the covenant, and reverence Me.
Arberry Children of Israel, remember My blessing wherewith I blessed you, and fulfil My covenant and I shall fulfil your covenant; and have awe of Me.
Palmer O ye children of Israel! remember my favours which I have favoured you with; fulfil my covenant and I will fulfil your covenant; me therefore dread.
Rodwell O children of Israel! remember my favour wherewith I shewed favour upon you, and be true to your covenant with me; I will be true to my covenant with you; me therefore, revere me!
Sale O children of Israel, remember my favour wherewith I have favoured you; and perform [your] covenant with me, and I will perform [my] covenant with you; and revere me:
Transliterated Arabic Ya banee isra-eela othkuroo niAAmatiya allatee anAAamtu AAalaykum waawfoo biAAahdee oofi biAAahdikum wa-iyyaya fairhabooni
002:041

Pickthall And believe in that which I reveal, confirming that which ye possess already (of the Scripture), and be not first to disbelieve therein, and part not with My revelations for a trifling price, and keep your duty unto Me.
Yusuf Ali And believe in what I reveal, confirming the revelation which is with you, and be not the first to reject Faith therein, nor sell My Signs for a small price; and fear Me, and Me alone.
Hilali-Khan And believe in what I have sent down (this Qur'an), confirming that which is with you, [the Taurat (Torah) and the Injeel (Gospel)], and be not the first to disbelieve therein, and buy not with My Verses [the Taurat (Torah) and the Injeel (Gospel)] a small price (i.e. getting a small gain by selling My Verses), and fear Me and Me Alone. (Tafsir At-Tabari, Vol. I, Page 253).
Shakir And believe in what I have revealed, verifying that which is with you, and be not the first to deny it, neither take a mean price in exchange for My communications; and Me, Me alone should you fear.
Sher Ali And believe in what I have sent which fulfill that which is with you, and be not the first to disbelieve therein, and barter not MY Signs for a paltry price, and take protection in ME alone.
Khalifa You shall believe in what I have revealed herein, confirming what you have; do not be the first to reject it. Do not trade away My revelations for a cheap price, and observe Me.
Arberry And believe in that I have sent down, confirming that which is with you, and be not the first to disbelieve in it. And sell not My signs for a little price; and fear you Me.
Palmer Believe in what I have revealed, verifying what ye have got, and be not the first to disbelieve in it, and do not barter my signs for a little price, and me do ye fear.
Rodwell and believe in what I have sent down confirming your Scriptures, and be not the first to disbelieve it, neither for a mean price barter my signs: me therefore, fear ye me!
Sale and believe in the [revelation] which I have sent down, confirming that which is with you, and be not the first who believe not therein, neither exchange my signs for a small price; and fear me.
Transliterated Arabic Waaminoo bima anzaltu musaddiqan lima maAAakum wala takoonoo awwala kafirin bihi wala tashtaroo bi-ayatee thamanan qaleelan wa-iyyaya faittaqooni
002:042

Pickthall Confound not truth with falsehood, nor knowingly conceal the truth.
Yusuf Ali And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is).
Hilali-Khan And mix not truth with falsehood, nor conceal the truth [i.e. Muhammad Peace be upon him is Allah's Messenger and his qualities are written in your Scriptures, the Taurat (Torah) and the Injeel (Gospel)] while you know (the truth).
Shakir And do not mix up the truth with the falsehood, nor hide the truth while you know (it).
Sher Ali And confound not truth with falsehood nor hide the truth knowingly.
Khalifa Do not confound the truth with falsehood, nor shall you conceal the truth, knowingly.
Arberry And do not confound the truth with vanity, and do not conceal the truth wittingly.
Palmer Clothe not truth with vanity, nor hide the truth the while ye know.
Rodwell And clothe not the truth with falsehood, and hide not the truth when ye know it:
Sale Cloath not the truth with vanity, neither conceal the truth against your own knowledge;
Transliterated Arabic Wala talbisoo alhaqqa bialbatili wataktumoo alhaqqa waantum taAAlamoona
002:043

Pickthall Establish worship, pay the poor-due, and bow your heads with those who bow (in worship).
Yusuf Ali And be steadfast in prayer; practise regular charity; and bow down your heads with those who bow down (in worship).
Hilali-Khan And perform As-Salat (Iqamat-as-Salat), and give Zakat, and Irka' (i.e. bow down or submit yourselves with obedience to Allah) along with ArRaki'un.
Shakir And keep up prayer and pay the poor-rate and bow down with those who bow down.
Sher Ali And observe Prayer and pay the Zakaat, and bow down with those who bow.
Khalifa You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), and bow down with those who bow down.
Arberry And perform the prayer, and pay the alms, and bow with those that bow.
Palmer Be steadfast in prayer, give the alms, and bow down with those who bow.
Rodwell And observe prayer and pay the legal impost, and bow down with those who bow.
Sale observe the stated times of prayer, and pay your legal alms, and bow down yourselves with those who bow down.
Transliterated Arabic Waaqeemoo alssalata waatoo alzzakata wairkaAAoo maAAa alrrakiAAeena
002:044

Pickthall Enjoin ye righteousness upon mankind while ye yourselves forget (to practise it)? And ye are readers of the Scripture! Have ye then no sense?
Yusuf Ali Do ye enjoin right conduct on the people, and forget (To practise it) yourselves, and yet ye study the Scripture? Will ye not understand?
Hilali-Khan Enjoin you Al-Birr (piety and righteousness and each and every act of obedience to Allah) on the people and you forget (to practise it) yourselves, while you recite the Scripture [the Taurat (Torah)]! Have you then no sense?
Shakir What! do you enjoin men to be good and neglect your own souls while you read the Book; have you then no sense?
Sher Ali Do you enjoined others to do what is good and forget your ownselves, while you read the book? Will you not then understand?
Khalifa Do you exhort the people to be righteous, while forgetting yourselves, though you read the scripture? Do you not understand?
Arberry Will you bid others to piety, and forget yourselves while you recite the Book? Do you not understand?
Palmer Will ye order men to do piety and forget yourselves? ye read the Book, do ye not then understand?
Rodwell Will ye enjoin what is right upon others, and forget yourselves? Yet ye read the Book: will ye not understand?
Sale Will ye command men to do justice, and forget your own souls? Yet ye read the book [of the law]: Do ye not therefore understand?
Transliterated Arabic Ata/muroona alnnasa bialbirri watansawna anfusakum waantum tatloona alkitaba afala taAAqiloona
002:045

Pickthall Seek help in patience and prayer; and truly it is hard save for the humble-minded,
Yusuf Ali Nay, seek (God's) help with patient perseverance and prayer: It is indeed hard, except to those who bring a lowly spirit, -
Hilali-Khan And seek help in patience and As-Salat (the prayer) and truly it is extremely heavy and hard except for Al-Khashi'un [i.e. the true believers in Allah - those who obey Allah with full submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in His Warnings (Hell, etc.)].
Shakir And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones,
Sher Ali And seek help with patience and prayer, and this indeed is hard except for the humble in spirit,
Khalifa You shall seek help through steadfastness and the Contact Prayers (Salat). This is difficult indeed, but not so for the reverent,
Arberry Seek you help in patience and prayer, for grievous it is, save to the humble
Palmer Seek aid with patience and prayer, though it is a hard thing save for the humble,
Rodwell And seek help with patience and prayer: a hard duty indeed is this, but not to the humble,
Sale Ask help with perseverance and prayer; this indeed is grievous, unless to the humble,
Transliterated Arabic WaistaAAeenoo bialssabri waalssalati wa-innaha lakabeeratun illa AAala alkhashiAAeena
002:046

Pickthall Who know that they will have to meet their Lord, and that unto Him they are returning.
Yusuf Ali Who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him.
Hilali-Khan (They are those) who are certain that they are going to meet their Lord, and that unto Him they are going to return.
Shakir Who know that they shall meet their Lord and that they shall return to Him.
Sher Ali Who know for certain that they will meet their Lord, and to HIM will they return.
Khalifa who believe that they will meet their Lord; that to Him they ultimately return.
Arberry who reckon that they shall meet their Lord and that unto Him they are returning.
Palmer who think that they will meet their Lord, and that to Him will they return.
Rodwell Who bear in mind that they shall meet their Lord, and that unto Him shall they return.
Sale who [seriously] think they shall meet their Lord, and that to him they shall return.
Transliterated Arabic Allatheena yathunnoona annahum mulaqoo rabbihim waannahum ilayhi rajiAAoona
002:047

Pickthall O Children of Israel! Remember My favour wherewith I favoured you and how I preferred you to (all) creatures.
Yusuf Ali Children of Israel! call to mind the (special) favour which I bestowed upon you, and that I preferred you to all other (for My Message).
Hilali-Khan O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you to the 'Alamin (mankind and jinns) (of your time period, in the past).
Shakir O children of Israel! call to mind My favor which I bestowed on you and that I made you excel the nations.
Sher Ali O Children of Israel! remember MY favours which I bestowed upon you and that I exalted you above the peoples of the time.
Khalifa O Children of Israel, remember My favor which I bestowed upon you, and that I blessed you more than any other people.
Arberry Children of Israel, remember My blessing wherewith I blessed you, and that I have preferred you above all beings;
Palmer O ye children of Israel! remember my favours which I have favoured you with, and that I have preferred you above the worlds.
Rodwell O children of Israel! remember my favour wherewith I shewed favour upon you; for verily to you above all human beings have I been bounteous.
Sale O children of Israel, remember my favour wherewith I have favoured you, and that I have preferred you above all nations:
Transliterated Arabic Ya banee isra-eela othkuroo niAAmatiya allatee anAAamtu AAalaykum waannee faddaltukum AAala alAAalameena
002:048

Pickthall And guard yourselves against a day when no soul will in aught avail another, nor will intercession be accepted from it, nor will compensation be received from it, nor will they be helped.
Yusuf Ali Then guard yourselves against a day when one soul shall not avail another nor shall intercession be accepted for her, nor shall compensation be taken from her, nor shall anyone be helped (from outside).
Hilali-Khan And fear a Day (of Judgement) when a person shall not avail another, nor will intercession be accepted from him nor will compensation be taken from him nor will they be helped.
Shakir And be on your guard against a day when one soul shall not avail another in the least, neither shall intercession on its behalf be accepted, nor shall any compensation be taken from it, nor shall they be helped.
Sher Ali And guard yourselves against the day when no soul shall serve as a substitute for another soul at all, nor shall intercession be accepted for it, nor shall ransom be taken from it, nor shall they be helped.
Khalifa Beware of the day when no soul can avail another soul, no intercession will be accepted, no ransom can be paid, nor can anyone be helped.
Arberry and beware of a day when no soul for another shall give satisfaction, and no intercession shall be accepted from it, nor any counterpoise be taken, neither shall they be helped.
Palmer Fear the day wherein no soul shall pay any recompense for another soul, nor shall intercession be accepted for it, nor shall compensation be taken from it, nor shall they be helped.
Rodwell And fear ye the day when soul shall not satisfy for soul at all, nor shall any intercession be accepted from them, nor shall any ransom be taken, neither shall they be helped.
Sale Dread the day [wherein one] soul shall not make satisfaction for [another] soul, neither shall any intercession be accepted from them, nor shall any compensation be received, neither shall they be helped.
Transliterated Arabic Waittaqoo yawman la tajzee nafsun AAan nafsin shay-an wala yuqbalu minha shafaAAatun wala yu/khathu minha AAadlun wala hum yunsaroona
002:049

Pickthall And (remember) when We did deliver you from Pharaoh's folk, who were afflicting you with dreadful torment, slaying your sons and sparing your women: that was a tremendous trial from your Lord.
Yusuf Ali And remember, We delivered you from the people of Pharaoh: They set you hard tasks and punishments, slaughtered your sons and let your women-folk live; therein was a tremendous trial from your Lord.
Hilali-Khan And (remember) when We delivered you from Fir'aun's (Pharaoh) people, who were afflicting you with a horrible torment, killing your sons and sparing your women, and therein was a mighty trial from your Lord.
Shakir And when We delivered you from Firon's people, who subjected you to severe torment, killing your sons and sparing your women, and in this there was a great trial from your Lord.
Sher Ali And remember the time when WE delivered you from Pharaoh's people who afflicted you with grievous torment, slaying your sons and sparing your women; and in that was a great trial for you from your Lord.
Khalifa Recall that we saved you from Pharaoh's people who inflicted upon you the worst persecution, slaying your sons and sparing your daughters. That was an exacting test from your Lord.
Arberry And when We delivered you from the folk of Pharaoh who were visiting you with evil chastisement, slaughtering your sons, and sparing your women; and in that was a grievous trial from your Lord.
Palmer When we saved you from Pharaohs people who sought to wreak you evil and woe, slaughtering your sons and letting your women live; in that was a great trial for you from your Lord.
Rodwell And remember when we rescued you from the people of Pharaoh, who had laid on you a cruel chastisement. They slew your male children, and let only your females live: and in this was a great trial from your Lord:
Sale [Remember] when we delivered you from the people of Pharaoh, who grievously oppressed you, they slew your male children, and let your females live: Therein was a great trial from your Lord.
Transliterated Arabic Wa-ith najjaynakum min ali firAAawna yasoomoonakum soo-a alAAathabi yuthabbihoona abnaakum wayastahyoona nisaakum wafee thalikum balaon min rabbikum AAatheemun
002:050

Pickthall And when We brought you through the sea and rescued you, and drowned the folk of Pharaoh in your sight.
Yusuf Ali And remember We divided the sea for you and saved you and drowned Pharaoh's people within your very sight.
Hilali-Khan And (remember) when We separated the sea for you and saved you and drowned Fir'aun's (Pharaoh) people while you were looking (at them, when the sea-water covered them).
Shakir And when We parted the sea for you, so We saved you and drowned the followers of Firon and you watched by.
Sher Ali And remember also the time when WE divided the sea for you and saved you and drowned Pharaoh's people while you looked on.
Khalifa Recall that we parted the sea for you; we saved you and drowned Pharaoh's people before your eyes.
Arberry And when We divided for you the sea and delivered you, and drowned Pharaoh's folk while you were beholding.
Palmer When we divided for you the sea and saved you and drowned Pharaohs people while ye looked on.
Rodwell And when we parted the sea for you, and saved you, and drowned the people of Pharaoh, while ye were looking on:
Sale And when we divided the sea for you and delivered you, and drowned Pharaoh's people while ye looked on.
Transliterated Arabic Wa-ith faraqna bikumu albahra faanjaynakum waaghraqna ala firAAawna waantum tanthuroona
002:051

Pickthall And when We did appoint for Moses forty nights (of solitude), and then ye chose the calf, when he had gone from you, and were wrong-doers.
Yusuf Ali And remember We appointed forty nights for Moses, and in his absence ye took the calf (for worship), and ye did grievous wrong.
Hilali-Khan And (remember) when We appointed for Musa (Moses) forty nights, and (in his absence) you took the calf (for worship), and you were Zalimun (polytheists and wrong-doers, etc.).
Shakir And when We appointed a time of forty nights with Musa, then you took the calf (for a god) after him and you were unjust.
Sher Ali And when WE made Moses a promise of forty nights, then you took the calf for worship in his absence and you were the transgressors.
Khalifa Yet, when we summoned Moses for forty nights, you worshipped the calf in his absence, and turned wicked.
Arberry And when We appointed with Moses forty nights then you took to yourselves the Calf after him and you were evildoers;
Palmer When we treated with Moses forty nights, then ye took the calf after he had gone and ye did wrong.
Rodwell And when we were in treaty with Moses forty nights: then during his absence took ye the calf and acted wickedly:
Sale And when we treated with Moses forty nights; then ye took the calf [for your God], and did evil;
Transliterated Arabic Wa-ith waAAadna moosa arbaAAeena laylatan thumma ittakhathtumu alAAijla min baAAdihi waantum thalimoona
VerseTranslations
002:052

Pickthall Then, even after that, We pardoned you in order that ye might give thanks.
Yusuf Ali Even then We did forgive you; there was a chance for you to be grateful.
Hilali-Khan Then after that We forgave you so that you might be grateful.
Shakir Then We pardoned you after that so that you might give thanks.
Sher Ali Then WE forgave you thereafter, that you may be grateful.
Khalifa Still, we pardoned you thereafter that you may be appreciative.
Arberry then We pardoned you after that, that haply you should be thankful.
Palmer Yet then we forgave you after that; perhaps ye may be grateful.
Rodwell Yet after this we forgave you, that ye might be grateful:
Sale yet afterwards we forgave you, that preadventure ye might give thanks.
Transliterated Arabic Thumma AAafawna AAankum min baAAdi thalika laAAallakum tashkuroona
002:053

Pickthall And when We gave unto Moses the Scripture and the criterion (of right and wrong), that ye might be led aright.
Yusuf Ali And remember We gave Moses the Scripture and the Criterion (Between right and wrong): There was a chance for you to be guided aright.
Hilali-Khan And (remember) when We gave Musa (Moses) the Scripture [the Taurat (Torah)] and the criterion (of right and wrong) so that you may be guided aright.
Shakir And when We gave Musa the Book and the distinction that you might walk aright.
Sher Ali And remember when WE gave Moses the Book and the Discrimination, that you may be rightly guided.
Khalifa Recall that we gave Moses scripture and the statute book, that you may be guided.
Arberry And when We gave to Moses the Book and the Salvation, that haply you should be guided.
Palmer And when we gave Moses the Scriptures and the Discrimination; perhaps ye will be guided.
Rodwell And when we gave Moses the Book and the Illumination in order to your guidance:
Sale And when we gave Moses the book [of the law], and the distinction [between good and evil], that peradventure ye might be directed.
Transliterated Arabic Wa-ith atayna moosa alkitaba waalfurqana laAAallakum tahtadoona
002:054

Pickthall And when Moses said unto his people: O my people! Ye have wronged yourselves by your choosing of the calf (for worship) so turn in penitence to your Creator, and kill (the guilty) yourselves. That will be best for you with your Creator and He will relent toward you. Lo! He is the Relenting, the Merciful.
Yusuf Ali And remember Moses said to his people: "O my people! Ye have indeed wronged yourselves by your worship of the calf: So turn (in repentance) to your Maker, and slay yourselves (the wrong-doers); that will be better for you in the sight of your Maker." Then He turned towards you (in forgiveness): For He is Oft-Returning, Most Merciful.
Hilali-Khan And (remember) when Musa (Moses) said to his people: "O my people! Verily, you have wronged yourselves by worshipping the calf. So turn in repentance to your Creator and kill yourselves (the innocent kill the wrongdoers among you), that will be better for you with your Lord." Then He accepted your repentance. Truly, He is the One Who accepts repentance, the Most Merciful.
Shakir And when Musa said to his people: O my people! you have surely been unjust to yourselves by taking the calf (for a god), therefore turn to your Creator (penitently), so kill your people, that is best for you with your Creator: so He turned to you (mercifully), for surely He is the Oft-returning (to mercy), the Merciful.
Sher Ali And when Moses said to his people, `O my people, you have indeed wronged yourselves by taking the calf for worship; turn ye therefore to your Maker, and kill your evil desires; that is best for you in the sight of your Maker.' Then HE turned towards you with compassion. Surely HE is Oft-Returning with compassion and is Merciful.
Khalifa Recall that Moses said to his people, "O my people, you have wronged your souls by worshipping the calf. You must repent to your Creator. You shall kill your egos. This is better for you in the sight of your Creator." He did redeem you. He is the Redeemer, Most Merciful.
Arberry And when Moses said to his people, 'My people, you have done wrong against yourselves by your taking the Calf; now turn to your Creator and slay one another. That will be better for you in your Creator's sight, and He will turn to you; truly He turns, and is All-compassionate.'
Palmer When Moses said to his people, 'O my people! Ye have wronged yourselves in taking this calf; repent unto your Creator and kill each other; that will be better for you in your Creators eyes; and He turned unto you, for He is the compassionate one easily turned.'
Rodwell And remember when Moses said to his people, "O my people! verily ye - have sinned to your own hurt, by your taking the calf to worship it: Be turned then to your creator, and slay the guilty among you; this will be best for you with your creator:" Then turned He unto you, for He is the one who turneth, the Merciful:
Sale And when Moses said unto his people, o my people, verily ye have injured your own souls, by your taking the calf [for your God]; therefore be turned unto your Creator, and slay those among you [who have been guilty of that crime]; this will be better for you in the sight of your Creator; and [thereupon] he turned unto you, for he is easy to be reconciled, and merciful.
Transliterated Arabic Wa-ith qala moosa liqawmihi ya qawmi innakum thalamtum anfusakum biittikhathikumu alAAijla fatooboo ila bari-ikum faoqtuloo anfusakum thalikum khayrun lakum AAinda bari-ikum fataba AAalaykum innahu huwa alttawwabu alrraheemu
002:055

Pickthall And when ye said: O Moses! We will not believe in thee till we see Allah plainly; and even while ye gazed the lightning seized you.
Yusuf Ali And remember ye said: "O Moses! We shall never believe in thee until we see God manifestly," but ye were dazed with thunder and lighting even as ye looked on.
Hilali-Khan And (remember) when you said: "O Musa (Moses)! We shall never believe in you till we see Allah plainly." But you were seized with a thunderbolt (lightning) while you were looking.
Shakir And when you said: O Musa! we will not believe in you until we see Allah manifestly, so the punishment overtook you while you looked on.
Sher Ali And remember when you said, `O Moses, we will not believe thee until we see ALLAH face to face;' Then the thunderbolt overtook you, while you witnessed with your own eyes the consequences of your conduct.
Khalifa Recall that you said, "O Moses, we will not believe unless we see GOD, physically." Consequently, the lightning struck you, as you looked.
Arberry And when you said, 'Moses, we will not believe thee till we see God openly'; and the thunderbolt took you while you were beholding.
Palmer And when ye said to Moses, 'O Moses! we will not believe in thee until we see God manifestly,' and the thunderbolt caught you while ye yet looked on.
Rodwell And when ye said, "O Moses! we will not believe thee until we see God plainly;" the thunderbolt fell upon you while ye were looking on:
Sale And when ye said, o Moses, we will not believe thee, untill we see God manifestly; therefore a punishment came upon you, while ye looked on;
Transliterated Arabic Wa-ith qultum ya moosa lan nu/mina laka hatta nara Allaha jahratan faakhathatkumu alssaAAiqatu waantum tanthuroona
002:056

Pickthall Then We revived you after your extinction, that ye might give thanks.
Yusuf Ali Then We raised you up after your death: Ye had the chance to be grateful.
Hilali-Khan Then We raised you up after your death, so that you might be grateful.
Shakir Then We raised you up after your death that you may give thanks.
Sher Ali The We raised you up after your death that you might be grateful.
Khalifa We then revived you, after you had died, that you may be appreciative.
Arberry Then We raised you up after you were dead, that haply you should be thankful.
Palmer Then we raised you up after your death; perhaps ye may be grateful.
Rodwell Then we raised you to life after ye had been dead, that haply ye might give thanks:
Sale then we raised you to life after ye had been dead, that peradventure ye might five thanks.
Transliterated Arabic Thumma baAAathnakum min baAAdi mawtikum laAAallakum tashkuroona
002:057

Pickthall And We caused the white cloud to overshadow you and sent down on you the manna and the quails, (saying): Eat of the good things wherewith We have provided you - they wronged Us not, but they did wrong themselves.
Yusuf Ali And We gave you the shade of clouds and sent down to you Manna and quails, saying: "Eat of the good things We have provided for you:" (But they rebelled); to us they did no harm, but they harmed their own souls.
Hilali-Khan And We shaded you with clouds and sent down on you Al-Manna and the quails, (saying): "Eat of the good lawful things We have provided for you," (but they rebelled). And they did not wrong Us but they wronged themselves.
Shakir And We made the clouds to give shade over you and We sent to you manna and quails: Eat of the good things that We have given you; and they did not do Us any harm, but they made their own souls suffer the loss.
Sher Ali And WE caused the clouds to be a shade over you and sent down on you Manna and Salwa, saying, `Eat of the good things We have provided for you.' And they wronged us not, but it was themselves that they wronged.
Khalifa We shaded you with clouds (in Sinai), and sent down to you manna and quails: "Eat from the good things we provided for you." They did not hurt us (by rebelling); they only hurt their own souls.
Arberry And We outspread the cloud to overshadow you, and We sent down manna and quails upon you: 'Eat of the good things wherewith We have provided you. And they worked no wrong upon Us, but themselves they wronged.
Palmer And we overshadowed you with the cloud, and sent down the manna and the quails; 'Eat of the good things we have given you.' They did not wrong us, but it was themselves they were wronging.
Rodwell And we caused the clouds to overshadow you, and we sent down manna and quails upon you; - "Eat of the good things we have give you for sustenance;" - and they injured not us but they injured themselves.
Sale And we caused clouds to overshadow you, and manna and quails to descend upon you, [saying], eat of the food things which we have given you for food: And they injured not us, but injured their own souls.
Transliterated Arabic Wathallalna AAalaykumu alghamama waanzalna AAalaykumu almanna waalssalwa kuloo min tayyibati ma razaqnakum wama thalamoona walakin kanoo anfusahum yathlimoona
002:058

Pickthall And when We said: Go into this township and eat freely of that which is therein, and enter the gate prostrate, and say: "Repentance." We will forgive you your sins and will increase (reward) for the right-doers.
Yusuf Ali And remember We said: "Enter this town, and eat of the plenty therein as ye wish; but enter the gate with humility, in posture and in words, and We shall forgive you your faults and increase (the portion of) those who do good."
Hilali-Khan And (remember) when We said: "Enter this town (Jerusalem) and eat bountifully therein with pleasure and delight wherever you wish, and enter the gate in prostration (or bowing with humility) and say: 'Forgive us,' and We shall forgive you your sins and shall increase (reward) for the good-doers."
Shakir And when We said: Enter this city, then eat from it a plenteous (food) wherever you wish, and enter the gate making obeisance, and say, forgiveness. We will forgive you your wrongs and give more to those who do good (to others).
Sher Ali And remember the time when WE said `Enter this town and eat therefrom - whatever you will - plentifully; and enter the gate submissively and say, `God! forgive us our sins.' WE shall forgive you your sins and WE shall give increase to those who do good.'
Khalifa Recall that we said, "Enter this town, where you will find as many provisions as you like. Just enter the gate humbly, and treat the people nicely. We will then forgive your sins, and increase the reward for the pious."
Arberry And when We said, 'Enter this township, and eat easefully of it wherever you will, and enter in at the gate, prostrating, and say, Unburdening; We will forgive you your transgressions, and increase the good-doers.'
Palmer And when we said, 'Enter this city and eat therefrom as plentifully as ye wish; and enter the gate worshipping and say 'hittatun. So will we pardon you your sins and give increase unto those who do well.'
Rodwell And when we said, "Enter this city, and eat therefrom plentifully, at your will, and enter the gate with prostrations, and say, 'Forgiveness;' and we will pardon you your sins, and give an increase to the doers of good:" -
Sale And when we said, enter into this city, and eat [of the provisions] thereof plentifully as ye will; and enter the gate worshipping, and say, forgiveness! We will pardon you your sins, and give increase unto the well-doers.
Transliterated Arabic Wa-ith qulna odkhuloo hathihi alqaryata fakuloo minha haythu shi/tum raghadan waodkhuloo albaba sujjadan waqooloo hittatun naghfir lakum khatayakum wasanazeedu almuhsineena
002:059

Pickthall But those who did wrong changed the word which had been told them for another saying, and We sent down upon the evil-doers wrath from heaven for their evil-doing.
Yusuf Ali But the transgressors changed the word from that which had been given them; so We sent on the transgressors a plague from heaven, for that they infringed (Our command) repeatedly.
Hilali-Khan But those who did wrong changed the word from that which had been told to them for another, so We sent upon the wrong-doers Rijzan (a punishment) from the heaven because of their rebelling against Allah's Obedience. (Tafsir At-Tabari, Vol. I, Page 305).
Shakir But those who were unjust changed it for a saying other than that which had been spoken to them, so We sent upon those who were unjust a pestilence from heaven, because they transgressed.
Sher Ali The transgressors changed it for a word other than that which was said to them. So WE send down upon the transgressors a punishment from heaven because they were disobedient.
Khalifa But the wicked among them carried out commands other than the commands given to them. Consequently, we sent down upon the transgressors condemnation from the sky, due to their wickedness.
Arberry Then the evildoers substituted a saying other than that which had been said to them; so We sent down upon the evildoers wrath out of heaven for their ungodliness.
Palmer But those who did wrong changed it for another word than that which was said to them: and we sent down upon those who did wrong, wrath from heaven for that they had so sinned.
Rodwell But the evil-doers changed that word into another than that spoken to them, and we sent down upon those evil-doers wrath from heaven, for that they had done amiss:
Sale But the ungodly changed the expression into another, different from what had been spoken unto them; and we sent down upon the ungodly indignation from heaven, because thay had transgressed.
Transliterated Arabic Fabaddala allatheena thalamoo qawlan ghayra allathee qeela lahum faanzalna AAala allatheena thalamoo rijzan mina alssama-i bima kanoo yafsuqoona
002:060

Pickthall And when Moses asked for water for his people, We said: Smite with thy staff the rock. And there gushed out therefrom twelve springs (so that) each tribe knew their drinking-place. Eat and drink of that which Allah hath provided, and do not act corruptly, making mischief in the earth.
Yusuf Ali And remember Moses prayed for water for his people; We said: "Strike the rock with thy staff." Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by God, and do no evil nor mischief on the (face of the) earth.
Hilali-Khan And (remember) when Musa (Moses) asked for water for his people, We said: "Strike the stone with your stick." Then gushed forth therefrom twelve springs. Each (group of) people knew its own place for water. "Eat and drink of that which Allah has provided and do not act corruptly, making mischief on the earth."
Shakir And when Musa prayed for drink for his people, We said: Strike the rock with your staff So there gushed from it twelve springs; each tribe knew its drinking place: Eat and drink of the provisions of Allah and do not act corruptly in the land, making mischief.
Sher Ali And remember the time when Moses prayed for water for his people and WE said, `Strike the rock with thy rod;' And there gushed forth from it twelve springs, so that each tribe knew their drinking place. And they were told, `Eat and drink of what ALLAH has provided, and commit not iniquity in the earth, creating disorder.'
Khalifa Recall that Moses sought water for his people. We said, "Strike the rock with your staff." Whereupon, twelve springs gushed out therefrom. The members of each tribe knew their own water. Eat and drink from GOD's provisions, and do not roam the earth corruptingly.
Arberry And when Moses sought water for his people, so We said, 'Strike with thy staff the rock'; and there gushed forth from it twelve fountains; all the people knew now their drinking-place. 'Eat and drink of God's providing, and mischief not in the earth, doing corruption.'
Palmer When Moses, too, asked drink for his people and we said, 'Strike with thy staff the rock,' and from it burst forth twelve springs; each man among them knew his drinking place. 'Eat and drink of what God has provided, and transgress not on the earth as evildoers.'
Rodwell And when Moses asked drink for his people, we said, "Strike the rock with thy rod;" and from it there gushed twelve fountains: each tribe knew their drinking-place : - "Eat and drink," said we, "of what God hath supplied, and do no wrong on the earth by licentious deeds:"
Sale And when Moses asked drink for his people, we said, strike the rock with thy rod; and there gushed thereout twelve fountains [according to the number of the tribes], and all men knew their [respective] drinking-place. Eat and drink of the bounty of God, and commit not evil in the earth, acting unjustly.
Transliterated Arabic Wa-ithi istasqa moosa liqawmihi faqulna idrib biAAasaka alhajara fainfajarat minhu ithnata AAashrata AAaynan qad AAalima kullu onasin mashrabahum kuloo waishraboo min rizqi Allahi wala taAAthaw fee al-ardi mufsideena
002:061

Pickthall And when ye said: O Moses! We are weary of one kind of food; so call upon thy Lord for us that He bring forth for us of that which the earth groweth - of its herbs and its cucumbers and its corn and its lentils and its onions. He said: Would ye exchange that which is higher for that which is lower? Go down to settled country, thus ye shall get that which ye demand. And humiliation and wretchedness were stamped upon them and they were visited with wrath from Allah. That was because they disbelieved in Allah's revelations and slew the prophets wrongfully. That was for their disobedience and transgression.
Yusuf Ali And remember ye said: "O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth, - its pot-herbs, and cucumbers, Its garlic, lentils, and onions." He said: "Will ye exchange the better for the worse? Go ye down to any town, and ye shall find what ye want!" They were covered with humiliation and misery; they drew on themselves the wrath of God. This because they went on rejecting the Signs of God and slaying His Apostles without just cause. This because they rebelled and went on transgressing.
Hilali-Khan And (remember) when you said, "O Musa (Moses)! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us of what the earth grows, its herbs, its cucumbers, its Fum (wheat or garlic), its lentils and its onions." He said, "Would you exchange that which is better for that which is lower? Go you down to any town and you shall find what you want!" And they were covered with humiliation and misery, and they drew on themselves the Wrath of Allah. That was because they used to disbelieve the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds (in their disobedience to Allah, i.e. commit crimes and sins).
Shakir And when you said: O Musa! we cannot bear with one food, therefore pray Lord on our behalf to bring forth for us out of what the earth grows, of its herbs and its cucumbers and its garlic and its lentils and its onions. He said: Will you exchange that which is better for that which is worse? Enter a city, so you will have what you ask for. And abasement and humiliation were brought down upon them, and they became deserving of Allah's wrath; this was so because they disbelieved in the communications of Allah and killed the prophets unjustly; this was so because they disobeyed and exceeded the limits.
Sher Ali And remember when you said, O Moses, surely we will not remain content with one kind of food; pray, then, to thy Lord for us that HE may bring forth for us of what the earth grows - of its herbs and its cucumbers and its wheat and its lentils and its onions.' He said, `Would you take in exchange that which is worse for that which is better? Go down to some town and there is for you what you ask.' And they were smitten with abasement and destitution, and they incurred the wrath of ALLAH; that was because they rejected the Signs of ALLAH and sought to slay the Prophets unjustly; this was because they rebelled and transgressed.
Khalifa Recall that you said, "O Moses, we can no longer tolerate one kind of food. Call upon your Lord to produce for us such earthly crops as beans, cucumbers, garlic, lentils, and onions." He said, "Do you wish to substitute that which is inferior for that which is good? Go down to Egypt, where you can find what you asked for." They have incurred condemnation, humiliation, and disgrace, and brought upon themselves wrath from GOD. This is because they rejected GOD's revelations, and killed the prophets unjustly. This is because they disobeyed and transgressed.
Arberry And when you said, 'Moses, we will not endure one sort of food; pray to thy Lord for us, that He may bring forth for us of that the earth produces - green herbs, cucumbers, corn, lentils, onions.' He said, 'Would you have in exchange what is meaner for what is better? Get you down to Egypt; you shall have there that you demanded.' And abasement and poverty were pitched upon them, and they were laden with the burden of God's anger; that, because they had disbelieved the signs of God and slain the Prophets unrightfully; that, because they disobeyed, and were transgressors.
Palmer And when they said, 'O Moses, we cannot always bear one kind of food; pray then thy Lord to bring forth for us of what the earth grows, its green herbs, its cucumbers, its garlic, its lentils, and its onions.' Said he, 'Do ye ask what is meaner instead of what is best? Go down to Egypt,- there is what ye ask.' Then were they smitten with abasement and poverty, and met with wrath from God. That was because they had misbelieved in God's signs and killed the prophets undeservedly; that was for that they were rebellious and had transgressed.
Rodwell And when ye said, "O Moses! we will not put up with one sort of food: pray, therefore, thy Lord for us, that He would bring forth for us of that which the earth groweth, its herbs and its cucumbers and its garlic and its lentils and its onions:" He said, "What! will ye exchange that which is worse for what is better? Get ye down into Egypt; - for ye shall have what ye have asked:" Vileness and poverty were stamped upon them, and they returned with wrath from God: This, for that they disbelieved the signs of God, and slew the Prophets unjustly: this, for that they rebelled and transgressed!
Sale And when ye said, o Moses, we will by no means be satisfied with one [kind of] food; pray unto thy Lord therefore for us, that he would produce for us of that which the earth bringeth forth, herbs, and cucumbers, and garlick, and lentils, and onions; Moses answered, will ye exchange that which is better, for that which is worse? Get ye down in Egypt, for [there] shall ye find what ye desire: And they were smitten with vileness and misery, and drew on themselves indignation from God. This [they suffered], because they believed not in the signs of God, and killed the prophets unjustly; this, because they rebelled and transgressed.
Transliterated Arabic Wa-ith qultum ya moosa lan nasbira AAala taAAamin wahidin faodAAu lana rabbaka yukhrij lana mimma tunbitu al-ardu min baqliha waqiththa-iha wafoomiha waAAadasiha wabasaliha qala atastabdiloona allathee huwa adna biallathee huwa khayrun ihbitoo misran fa-inna lakum ma saaltum waduribat AAalayhimu alththillatu waalmaskanatu wabaoo bighadabin mina Allahi thalika bi-annahum kanoo yakfuroona bi-ayati Allahi wayaqtuloona alnnabiyyeena bighayri alhaqqi thalika bima AAasaw wakanoo yaAAtadoona
002:062

Pickthall Lo! Those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews, and Christians, and Sabaeans - whoever believeth in Allah and the Last Day and doeth right - surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve.
Yusuf Ali Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians, - any who believe in God and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve.
Hilali-Khan Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allah and the Last Day and do righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve.
Shakir Surely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in Allah and the Last day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve.
Sher Ali Surely, those who believe and the Jews and the Christians and the Sabians - whichever party from among these truly believes in ALLAH and the Last Day and does good deeds, shall have their reward with their Lord, and no fear shall come upon then nor shall they grieve.
Khalifa Surely, those who believe, those who are Jewish, the Christians, and the converts; anyone who (1) believes in GOD, and (2) believes in the Last Day, and (3) leads a righteous life, will receive their recompense from their Lord. They have nothing to fear, nor will they grieve.
Arberry Surely they that believe, and those of Jewry, and the Christians, and those Sabaeans, whoso believes in God and the Last Day, and works righteousness -- their wage awaits them with their Lord, and no fear shall be on them; neither shall they sorrow.
Palmer Verily, whether it be of those who believe, or those who are Jews or Christians or Sabaeans, whosoever believe in God and the last day and act aright, they have their reward at their Lords hand, and there is no fear for them, nor shall they grieve.
Rodwell Verily, they who believe (Muslims), and they who follow the Jewish religion, and the Christians, and the Sabeites - whoever of these believeth in God and the last day, and doeth that which is right, shall have their reward with their Lord: fear shall not come upon them, neither shall they be grieved.
Sale Surely those who believe, and those who Judaize, and Christians, and Sabians, whoever believeth in God, and the last day, and doth that which is right, they shall have their reward with their Lord, [there shall come] no fear on them, neither shall they be grieved.
Transliterated Arabic Inna allatheena amanoo waallatheena hadoo waalnnasara waalssabi-eena man amana biAllahi waalyawmi al-akhiri waAAamila salihan falahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona
002:063

Pickthall And (remember, O Children of Israel) when We made a covenant with you and caused the mount to tower above you, (saying): Hold fast that which We have given you, and remember that which is therein, that ye may ward off (evil).
Yusuf Ali And remember We took your covenant and We raised above you (The towering height) of Mount (Sinai) : (Saying): "Hold firmly to what We have given you and bring (ever) to remembrance what is therein: Perchance ye may fear God."
Hilali-Khan And (O Children of Israel, remember) when We took your covenant and We raised above you the Mount (saying): "Hold fast to that which We have given you, and remember that which is therein so that you may become Al-Muttaqun (the pious - see V.2:2).
Shakir And when We took a promise from you and lifted the mountain over you: Take hold of the law (Taurat) We have given you with firmness and bear in mind what is in it, so that you may guard (against evil).
Sher Ali And remember the time when WE took a covenant from you and raised you above the Mount, saying, `Hold fast that which WE have given you and bear in mind what is therein, that you may be saved.'
Khalifa We made a covenant with you, as we raised Mount Sinai above you: "You shall uphold what we have given you strongly, and remember its contents, that you may be saved."
Arberry And when We took compact with you, and raised above you the Mount: 'Take forcefully what We have given you, and remember what is in it; haply you shall be godfearing.'
Palmer And when we took a covenant with you and held the mountain over you; ' Accept what we have brought you with strong will, and bear in mind what is therein, haply ye yet may fear.'
Rodwell Call to mind also when we entered into a covenant with you, and lifted up the mountain over you: - "Take hold," said we, "on what we have revealed to you, with resolution, and remember what is therein, that ye may fear:"
Sale [Call to mind] also when we accepted your covenant, and lifted up the mountain [of Sinai] over you, [saying], receive [the law] which we have given you, with a resolution [to keep it], and remember that which is contained therein, that ye may beware.
Transliterated Arabic Wa-ith akhathna meethaqakum warafaAAna fawqakumu alttoora khuthoo ma ataynakum biquwwatin waothkuroo ma feehi laAAallakum tattaqoona
002:064

Pickthall Then, even after that, ye turned away, and if it had not been for the grace of Allah and His mercy ye had been among the losers.
Yusuf Ali But ye turned back thereafter: Had it not been for the Grace and Mercy of God to you, ye had surely been among the lost.
Hilali-Khan Then after that you turned away. Had it not been for the Grace and Mercy of Allah upon you, indeed you would have been among the losers.
Shakir Then you turned back after that; so were it not for the grace of Allah and His mercy on you, you would certainly have been among the losers.
Sher Ali Then you turned back thereafter; and had it not been for ALLAH's grace and HIS mercy upon you, you would surely have been of the losers.
Khalifa But you turned away thereafter, and if it were not for GOD's grace towards you and His mercy, you would have been doomed.
Arberry Then you turned away thereafter, and but for the bounty and mercy of God towards you, you had been of the losers.
Palmer Then did ye turn aside after this, and were it not for God's grace towards you and His mercy, ye would have been of those who lose.
Rodwell But after this ye turned back, and but for God's grace and mercy toward you, ye had surely been of the lost!
Sale After this ye again turned back, so that if it had not been for God's indulgence and mercy towards you, ye had certainly been destroyed.
Transliterated Arabic Thumma tawallaytum min baAAdi thalika falawla fadlu Allahi AAalaykum warahmatuhu lakuntum mina alkhasireena
002:065

Pickthall And ye know of those of you who broke the Sabbath, how We said unto them: Be ye apes, despised and hated!
Yusuf Ali And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected."
Hilali-Khan And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). We said to them: "Be you monkeys, despised and rejected."
Shakir And certainly you have known those among you who exceeded the limits of the Sabbath, so We said to them: Be (as) apes, despised and hated.
Sher Ali And surely, you have known the end of those amongst you, who transgressed in the matter of the Sabbath. So WE said to them, `Be ye apes, despised.'
Khalifa You have known about those among you who desecrated the Sabbath. We said to them, "Be you as despicable as apes."
Arberry And well you know there were those among you that transgressed the Sabbath, and We said to them, 'Be you apes, miserably slinking!'
Palmer Ye know too of those among you who transgressed upon the Sabbath, and we said, 'Become ye apes, despised and spurned.'
Rodwell Ye know too those of you who transgressed on the Sabbath, and to whom we said, "Be changed into scouted apes:"
Sale Moreover ye know [what befall] those of your nation who transgressed on the sabbath day; we said unto them, be ye [changed into] apes, driven away [from the society of men].
Transliterated Arabic Walaqad AAalimtumu allatheena iAAtadaw minkum fee alssabti faqulna lahum koonoo qiradatan khasi-eena
002:066

Pickthall And We made it an example to their own and to succeeding generations, and an admonition to the God-fearing.
Yusuf Ali So We made it an example to their own time and to their posterity, and a lesson to those who fear God.
Hilali-Khan So We made this punishment an example to their own and to succeeding generations and a lesson to those who are Al-Muttaqun (the pious - see V.2:2).
Shakir So We made them an example to those who witnessed it and those who came after it, and an admonition to those who guard (against evil).
Sher Ali Thus WE made it an example to those of its time and to those who came after it, and a lesson to those who fear God.
Khalifa We set them up as an example for their generation, as well as subsequent generations, and an enlightenment for the righteous.
Arberry And We made it a punishment exemplary for all the former times and for the latter, and an admonition to such as are godfearing.
Palmer Thus we made them an example unto those who stood before them, and those who should come after them, and a warning unto those who fear.
Rodwell And we made them a warning to those of their day, and to those who came after them, and a caution to the God-fearing:
Sale And we made them an example unto those who were contemporary with them, and unto those who came after them, and a warning to the pious.
Transliterated Arabic FajaAAalnaha nakalan lima bayna yadayha wama khalfaha wamawAAithatan lilmuttaqeena
002:067

Pickthall And when Moses said unto his people: Lo! Allah commandeth you that ye sacrifice a cow, they said: Dost thou make game of us? He answered: Allah forbid that I should be among the foolish!
Yusuf Ali And remember Moses said to his people: "God commands that ye sacrifice a heifer." They said: "Makest thou a laughing-stock of us?" He said: "God save me from being an ignorant (fool)!"
Hilali-Khan And (remember) when Musa (Moses) said to his people: "Verily, Allah commands you that you slaughter a cow." They said, "Do you make fun of us?" He said, "I take Allah's Refuge from being among Al-Jahilun (the ignorants or the foolish)."
Shakir And when Musa said to his people: Surely Allah commands you that you should sacrifice a cow; they said: Do you ridicule us? He said: I seek the protection of Allah from being one of the ignorant.
Sher Ali And remember when Moses said to his people, `ALLAH commands you to slaughter a cow,' they said, `Dost thou make a jest of us?' He said `I seek refuge with ALLAH least I should be of the ignorant.'
Khalifa Moses said to his people, "GOD commands you to sacrifice a heifer." They said, "Are you mocking us?" He said, "GOD forbid, that I should behave like the ignorant ones."
Arberry And when Moses said to his people, 'God commands you to sacrifice a cow.' They said, 'Dost thou take us in mockery?' He said, 'I take refuge with God, lest I should be one of the ignorant.'
Palmer And when Moses said to his people, 'God bids you slaughter a cow,' they said, 'Art thou making a jest of us?' Said he, 'I seek refuge with God from being one of the unwise.'
Rodwell And when Moses said to his people, "Verily, God bids you sacrifice a COW;" they said, "Makest thou a jest of us?" He said, "God keep me from being one of the foolish."
Sale And when Moses said unto his people, verily God commandeth you to sacrifice a cow; they answered, dost thou make a jest of us? [Moses] said, God forbid that I should be [one] of the foolish.
Transliterated Arabic Wa-ith qala moosa liqawmihi inna Allaha ya/murukum an tathbahoo baqaratan qaloo atattakhithuna huzuwan qala aAAoothu biAllahi an akoona mina aljahileena
002:068

Pickthall They said: Pray for us unto thy Lord that He make clear to us what (cow) she is. (Moses) answered: Lo! He saith, Verily she is a cow neither with calf nor immature; (she is) between the two conditions; so do that which ye are commanded.
Yusuf Ali They said: "Beseech on our behalf Thy Lord to make plain to us what (heifer) it is!" He said; "He says: The heifer should be neither too old nor too young, but of middling age. Now do what ye are commanded!"
Hilali-Khan They said, "Call upon your Lord for us that He may make plain to us what it is!" He said, "He says, 'Verily, it is a cow neither too old nor too young, but (it is) between the two conditions', so do what you are commanded."
Shakir They said: Call on your Lord for our sake to make it plain to us what she is. Musa said: He says, Surely she is a cow neither advanced in age nor too young, of middle age between that (and this); do therefore what you are commanded.
Sher Ali They said, `Pray for us to thy Lord that HE make plain to us what she is,' He answered, `God says, it is a cow, neither old nor young, full-grown between the two; now do what you are commanded.'
Khalifa They said, "Call upon your Lord to show us which one." He said, "He says that she is a heifer that is neither too old, nor too young; of an intermediate age. Now, carry out what you are commanded to do."
Arberry They said, 'Pray to thy Lord for us, that He may make clear to us what she may be.' He said, 'He says she is a cow neither old, nor virgin, middling between the two; so do that you are bidden.'
Palmer They said, 'Then pray thy Lord for us to show us what she is to be.' He answered, 'He saith it is a cow, nor old, nor young, of middle age between the two; so do as ye are bid.'
Rodwell They said, "Call on thy Lord for us that He would make plain to us what she is." He said, "God saith, 'She is a cow neither old nor young, but of the middle age between the two:' do therefore what ye are bidden."
Sale They said, pray for us unto thy Lord, that he would shew us what [cow] it is. [Moses] answered, he saith, she is neither an old cow, nor a young heifer, but of a middle age between both: Do ye therefore that which ye are commanded.
Transliterated Arabic Qaloo odAAu lana rabbaka yubayyin lana ma hiya qala innahu yaqoolu innaha baqaratun la faridun wala bikrun AAawanun bayna thalika faifAAaloo ma tu/maroona
002:069

Pickthall They said: Pray for us unto thy Lord that He make clear to us of what colour she is. (Moses) answered: Lo! He saith: Verily she is a yellow cow. Bright is her colour, gladdening beholders.
Yusuf Ali They said: "Beseech on our behalf Thy Lord to make plain to us Her colour." He said: "He says: A fawn-coloured heifer, pure and rich in tone, the admiration of beholders!"
Hilali-Khan They said, "Call upon your Lord for us to make plain to us its colour." He said, "He says, 'It is a yellow cow, bright in its colour, pleasing to the beholders.' "
Shakir They said: Call on your Lord for our sake to make it plain to us what her color is. Musa said: He says, Surely she is a yellow cow; her color is intensely yellow, giving delight to the beholders.
Sher Ali They said, `Pray for us to thy Lord that HE make plain to us of what colour she is.' He answered, `God says, it is a cow of dun colour, pure and rich in tone, delighting the beholders.'
Khalifa They said, "Call upon your Lord to show us her color." He said, "He says that she is a yellow heifer, bright colored, pleases the beholders."
Arberry They said, 'Pray to thy Lord for us, that He make clear to us what her colour may be.' He said, 'He says she shall be a golden cow, bright her colour, gladdening the beholders.'
Palmer They said, 'Pray now thy Lord to show us what her colour is to be.' He answered, 'He saith it is a dun cow, intensely dun, her colour delighting those who look upon her.'
Rodwell They said, "Call on your Lord for us, that he would make plain to us what is her colour." He said, "God saith, 'She is a fawn-coloured cow; her colour is very bright; she rejoiceth the beholders.' "
Sale They said, pray for us unto thy Lord that he would shew us what colour she is of. [Moses] answered, he saith, she is a red cow, intensely red, her colour rejoiceth the beholders.
Transliterated Arabic Qaloo odAAu lana rabbaka yubayyin lana ma lawnuha qala innahu yaqoolu innaha baqaratun safrao faqiAAun lawnuha tasurru alnnathireena
002:070

Pickthall They said: Pray for us unto thy Lord that He make clear to us what (cow) she is. Lo! cows are much alike to us; and Lo! if Allah wills, we may be led aright.
Yusuf Ali They said: "Beseech on our behalf Thy Lord to make plain to us what she is: To us are all heifers alike: We wish indeed for guidance, if God wills."
Hilali-Khan They said, "Call upon your Lord for us to make plain to us what it is. Verily to us all cows are alike, And surely, if Allah wills, we will be guided."
Shakir They said: Call on your Lord for our sake to make it plain to us what she is, for surely to us the cows are all alike, and if Allah please we shall surely be guided aright.
Sher Ali They said, `Pray for us to thy Lord that HE make plain to us what she is, for all such cows appear to us alike; and if ALLAH please, we shall indeed be guided aright,'
Khalifa They said, "Call upon your Lord to show us which one. The heifers look alike to us and, GOD willing, we will be guided."
Arberry They said, 'Pray to thy Lord for us, that He make clear to us what she may be; cows are much alike to us; and, if God will, we shall then be guided.'
Palmer Again they said, 'Pray thy Lord to show us what she is to be; for cows appear the same to us; then we, if God will, shall be guided.'
Rodwell They said, "Call on they Lord for us that He would make plain to us what cow it is - for to us are cows alike, - and verily, if God please, we shall be guided rightly:"
Sale They said, pray for us unto thy Lord, that he would [further] shew us what [cow] is is, for [several] cows with us are like one another, and we, if God please, will be directed.
Transliterated Arabic Qaloo odAAu lana rabbaka yubayyin lana ma hiya inna albaqara tashabaha AAalayna wa-inna in shaa Allahu lamuhtadoona
002:071

Pickthall (Moses) answered: Lo! He saith: Verily she is a cow unyoked; she plougheth not the soil nor watereth the tilth; whole and without mark. They said: Now thou bringest the truth. So they sacrificed her, though almost they did not.
Yusuf Ali He said: "He says: A heifer not trained to till the soil or water the fields; sound and without blemish." They said: "Now hast thou brought the truth." Then they offered her in sacrifice, but not with good-will.
Hilali-Khan He [Musa (Moses)] said, "He says, 'It is a cow neither trained to till the soil nor water the fields, sound, having no other colour except bright yellow.' " They said, "Now you have brought the truth." So they slaughtered it though they were near to not doing it.
Shakir Musa said: He says, Surely she is a cow not made submissive that she should plough the land, nor does she irrigate the tilth; sound, without a blemish in her. They said: Now you have brought the truth; so they sacrificed her, though they had not the mind to do (it).
Sher Ali He answered, `God says it is a cow not broken to plough the earth or water the tilth; one without blemish; of one colour.' They said, `Now thou have brought the truth.' Then they slaughtered her, though they would rather not do it.
Khalifa He said, "He says that she is a heifer that was never humiliated in plowing the land or watering the crops; free from any blemish." They said, "Now you have brought the truth." They finally sacrificed her, after this lengthy reluctance.
Arberry He said, 'He says she shall be a cow not broken to plough the earth or to water the tillage, one kept secure, with no blemish on her.' They said, 'Now thou hast brought the truth'; and therefore they sacrificed her, a thing they had scarcely done.
Palmer He answered, 'He saith, it is a cow, not broken in to plough the earth or irrigate the tilth, a sound one with no blemish on her.' They said, 'Now hast thou brought the truth.' And they slaughtered her, though they came near leaving it undone.
Rodwell He said, "God saith, 'She is a cow not worn by ploughing the earth or watering the field, sound, no blemish in her.' " They said, "Now hast thou brought the truth:" Then they sacrificed her; Yet nearly had they done it not:
Sale [Moses] answered, he saith, she is a cow not broken to plough the earth, or water the field, a found one, there is no blemish in her. They said, now hast thou brought the truth. Then they sacrificed her; yet they wanted but little of leaving it undone.
Transliterated Arabic Qala innahu yaqoolu innaha baqaratun la thaloolun tutheeru al-arda wala tasqee alhartha musallamatun la shiyata feeha qaloo al-ana ji/ta bialhaqqi fathabahooha wama kadoo yafAAaloona
002:072

Pickthall And (remember) when ye slew a man and disagreed concerning it and Allah brought forth that which ye were hiding.
Yusuf Ali Remember ye slew a man and fell into a dispute among yourselves as to the crime: But God was to bring forth what ye did hide.
Hilali-Khan And (remember) when you killed a man and fell into dispute among yourselves as to the crime. But Allah brought forth that which you were hiding.
Shakir And when you killed a man, then you disagreed with respect to that, and Allah was to bring forth that which you were going to hide.
Sher Ali And remember the time when you killed a person and differed among yourselves about it, and ALLAH, would bring to light what you were hiding.
Khalifa You had killed a soul, then disputed among yourselves. GOD was to expose what you tried to conceal.
Arberry And when you killed a living soul, and disputed thereon -- and God disclosed what you were hiding --
Palmer When too ye slew a soul and disputed thereupon, and God brought forth that which ye had hidden,
Rodwell And when ye slew a man, and strove among yourselves about him, God brought to light what he had hidden:
Sale And when ye slew a man, and contended among your selves concerning him, God brought forth [to light] that which ye concealed.
Transliterated Arabic Wa-ith qataltum nafsan faiddara/tum feeha waAllahu mukhrijun ma kuntum taktumoona
002:073

Pickthall And We said: Smite him with some of it. Thus Allah bringeth the dead to life and showeth you His portents so that ye may understand.
Yusuf Ali So We said: "Strike the (body) with a piece of the (heifer)." Thus God bringeth the dead to life and showeth you His Signs: Perchance ye may understand.
Hilali-Khan So We said: "Strike him (the dead man) with a piece of it (the cow)." Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) so that you may understand.
Shakir So We said: Strike the (dead body) with part of the (Sacrificed cow), thus Allah brings the dead to life, and He shows you His signs so that you may understand.
Sher Ali Then WE said, `Compare this incident with some other similar ones' and you will discover the truth. Thus does ALLAH give life to the dead and show you HIS Signs that you may understand.
Khalifa We said, "Strike (the victim) with part (of the heifer)." That is when GOD brought the victim back to life, and showed you His signs, that you may understand.
Arberry so We said, 'Smite him with part of it'; even so God brings to life the dead, and He shows you His signs, that haply you may have understanding.
Palmer then we said, 'Strike him with part of her.' Thus God brings the dead to life and shows you His signs, that haply ye may understand.
Rodwell For we said, "Strike the corpse with part of her." So God giveth life to the dead, and sheweth you his signs, that haply ye may understand.
Sale For we said, strike [the dead body] with part of [the sacrificed cow]: So God raiseth the dead to life, and sheweth you his signs, that peradventure ye may understand.
Transliterated Arabic Faqulna idriboohu bibaAAdiha kathalika yuhyee Allahu almawta wayureekum ayatihi laAAallakum taAAqiloona
002:074

Pickthall Then, even after that, your hearts were hardened and became as rocks, or worse than rocks, for hardness. For indeed there are rocks from out which rivers gush, and indeed there are rocks which split asunder so that water floweth from them. And indeed there are rocks which fall down for the fear of Allah. Allah is not unaware of what ye do.
Yusuf Ali Thenceforth were your hearts hardened: They became like a rock and even worse in hardness. For among rocks there are some from which rivers gush forth; others there are which when split asunder send forth water; and others which sink for fear of God. And God is not unmindful of what ye do.
Hilali-Khan Then, after that, your hearts were hardened and became as stones or even worse in hardness. And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah. And Allah is not unaware of what you do.
Shakir Then your hearts hardened after that, so that they were like rocks, rather worse in hardness; and surely there are some rocks from which streams burst forth, and surely there are some of them which split asunder so water issues out of them, and surely there are some of them which fall down for fear of Allah, and Allah is not at all heedless of what you do.
Sher Ali Then your hearts became hardened after that, till they were like stones or harder still; for of stones there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder. And indeed of them are some that humble themselves for the fear of ALLAH. And ALLAH is not unmindful of what you do.
Khalifa Despite this, your hearts hardened like rocks, or even harder. For there are rocks from which rivers gush out. Others crack and release gentle streams, and other rocks cringe out of reverence for GOD. GOD is never unaware of anything you do.
Arberry Then your hearts became hardened thereafter and are like stones, or even yet harder; for there are stones from which rivers come gushing, and others split, so that water issues from them, and others crash down in the fear of God. And God is not heedless of the things you do.
Palmer Yet were your hearts hardened even after that, till they were as stones or harder still, for verily of stones are some from which streams burst forth, and of them there are some that burst asunder and the water issues out, and of them there are some that fall down for fear of God; but God is never careless of what ye do.
Rodwell Then after that your hearts became hard like rocks, or harder still: for verily, from rocks have rivers gushed; others, verily, have been cleft, and water hath issued from them; and others, verily, have sunk down through fear of God: And God is not regardless of your actions.
Sale Then were your hearts hardened after this, even as stones, or exceeding [them] in hardness: For from some stones have rivers bursted forth, others have been rent in sunder, and water hath issued from them, and others have fallen down for fear of God. But God is not regardless of that which ye do.
Transliterated Arabic Thumma qasat quloobukum min baAAdi thalika fahiya kaalhijarati aw ashaddu qaswatan wa-inna mina alhijarati lama yatafajjaru minhu al-anharu wa-inna minha lama yashshaqqaqu fayakhruju minhu almao wa-inna minha lama yahbitu min khashyati Allahi wama Allahu bighafilin AAamma taAAmaloona
002:075

Pickthall Have ye any hope that they will be true to you when a party of them used to listen to the word of Allah, then used to change it, after they had understood it, knowingly?
Yusuf Ali Can ye (o ye men of Faith) entertain the hope that they will believe in you? - Seeing that a party of them heard the Word of God, and perverted it knowingly after they understood it.
Hilali-Khan Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allah [the Taurat (Torah)], then they used to change it knowingly after they understood it?
Shakir Do you then hope that they would believe in you, and a party from among them indeed used to hear the Word of Allah, then altered it after they had understood it, and they know (this).
Sher Ali Do you expect that they will believe you when a party of them hear the Word of ALLAH, then pervert it after they have understood it, and they well know the consequences thereof.
Khalifa Do you expect them to believe as you do, when some of them used to hear the word of GOD, then distort it, with full understanding thereof, and deliberately?
Arberry Are you then so eager that they should believe you, seeing there is a party of them that heard God's word, and then tampered with it, and that after they had comprehended it, wittingly?
Palmer Do ye crave that they should believe you when already a sect of them have heard the word of God and then perverted it after they had understood it, though they knew?
Rodwell Desire ye then that for your sakesthe Jews should believe? Yet a part of them heard the word of God, and then, after they had understood it, perverted it, and knew that they did so.
Sale Do ye therefore desire that [the Jews] should believe you? Yet a part of them heard the word of God, and then perverted it, after they had understood it, against their own conscience.
Transliterated Arabic AfatatmaAAoona an yu/minoo lakum waqad kana fareequn minhum yasmaAAoona kalama Allahi thumma yuharrifoonahu min baAAdi ma AAaqaloohu wahum yaAAlamoona
002:076

Pickthall And when they fall in with those who believe, they say: We believe. But when they go apart one with another they say: Prate ye to them of that which Allah hath disclosed to you that they may contend with you before your Lord concerning it? Have ye then no sense?
Yusuf Ali Behold! when they meet the men of Faith, they say: "We believe": But when they meet each other in private, they say: "Shall you tell them what God hath revealed to you, that they may engage you in argument about it before your Lord?" - Do ye not understand (their aim)?
Hilali-Khan And when they (Jews) meet those who believe (Muslims), they say, "We believe", but when they meet one another in private, they say, "Shall you (Jews) tell them (Muslims) what Allah has revealed to you [Jews, about the description and the qualities of Prophet Muhammad Peace be upon him, that which are written in the Taurat (Torah)] that they (Muslims) may argue with you (Jews) about it before your Lord?" Have you (Jews) then no understanding?
Shakir And when they meet those who believe they say: We believe, and when they are alone one with another they say: Do you talk to them of what Allah has disclosed to you that they may contend with you by this before your Lord? Do you not then understand?
Sher Ali And when they meet those who believe, they say `We believe,' and when they meet one another in private, they say, `Do you inform them (the believers) of what ALLAH has unfolded to you, that they may thereby argue with you before your Lord. Will you not then understand?
Khalifa And when they meet the believers, they say, "We believe," but when they get together with each other, they say, "Do not inform (the believers) of the information given to you by GOD, lest you provide them with support for their argument concerning your Lord. Do you not understand?"
Arberry And when they meet those who believe, they say 'We believe'; and when they go privily one to another, they say, 'Do you speak to them of what God has revealed to you, that they may thereby dispute with you before your Lord? Have you no understanding?'
Palmer And when they meet those who believe they say, 'We believe,' but when one goes aside with another they say, 'Will ye talk to them of what God has opened up to you, that they may argue with you upon it before your Lord? Do ye not therefore understand?'
Rodwell And when they fall in with the faithful, they say, "We believe;" but when they are apart one with another, they say, "Will ye acquaint them with what God hath revealed to you, that they may dispute with you about it in the presence of your Lord?" Understand ye their aim?
Sale And when they meet the true believers, they say, we believe: But when they are privately assembled together, they say, will ye acquaint them with what God hath revealed unto you, that they may dispute with you concerning it in the presence of your Lord? Do ye not therefore understand?
Transliterated Arabic Wa-itha laqoo allatheena amanoo qaloo amanna wa-itha khala baAAduhum ila baAAdin qaloo atuhaddithoonahum bima fataha Allahu AAalaykum liyuhajjookum bihi AAinda rabbikum afala taAAqiloona
002:077

Pickthall Are they then unaware that Allah knoweth that which they keep hidden and that which they proclaim?
Yusuf Ali Know they not that God knoweth what they conceal and what they reveal?
Hilali-Khan Know they (Jews) not that Allah knows what they conceal and what they reveal?
Shakir Do they not know that Allah knows what they keep secret and what they make known?
Sher Ali Do they not know that ALLAH knows what they keep secret and what they make known?
Khalifa Do they not know that GOD knows everything they conceal, and everything they declare?
Arberry Know they not that God knows what they keep secret and what they publish?
Palmer Do they not then know that God knoweth what they keep secret and what they make known abroad?
Rodwell Know they not that God knoweth what they hide, as well as what they bring to light?
Sale Do not they know that God knoweth that which they conceal as well as that which they publish?
Transliterated Arabic Awa la yaAAlamoona anna Allaha yaAAlamu ma yusirroona wama yuAAlinoona
002:078

Pickthall Among them are unlettered folk who know the Scripture not except from hearsay. They but guess.
Yusuf Ali And there are among them illiterates, who know not the Book, but (see therein their own) desires, and they do nothing but conjecture.
Hilali-Khan And there are among them (Jews) unlettered people, who know not the Book, but they trust upon false desires and they but guess.
Shakir And there are among them illiterates who know not the Book but only lies, and they do but conjecture.
Sher Ali And some of them are illiterate, they know not the book but their own false notions, and they do nothing but conjecture.
Khalifa Among them are gentiles who do not know the scripture, except through hearsay, then assume that they know it.
Arberry And some there are of them that are common folk not knowing the Book, but only fancies and mere conjectures.
Palmer And some of them there are, illiterate folk, that know not the Book, but only idle tales; for they do but fancy.
Rodwell But there are illiterates among them who are unacquainted with the Book, but with lies only, and have but vague fancies.
Sale But there are illiterate men among them, who know not the book [of the law], but only lying stories, although they think otherwise.
Transliterated Arabic Waminhum ommiyyoona la yaAAlamoona alkitaba illa amaniyya wa-in hum illa yathunnoona
002:079

Pickthall Therefore woe be unto those who write the Scripture with their hands and then say, "This is from Allah," that they may purchase a small gain therewith. Woe unto them for that their hands have written, and woe unto them for that they earn thereby.
Yusuf Ali Then woe to those who write the Book with their own hands, and then say: "This is from God," to traffic with it for miserable price! - Woe to them for what their hands do write, and for the gain they make thereby.
Hilali-Khan Then woe to those who write the Book with their own hands and then say, "This is from Allah," to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby.
Shakir Woe, then, to those who write the book with their hands and then say: This is from Allah, so that they may take for it a small price; therefore woe to them for what their hands have written and woe to them for what they earn.
Sher Ali Woe, therefore, to those who write the Book with their own hands and then say, `This is from ALLAH,' That they may take it for a paltry price. Woe, then, to them for what their hands have written, and woe to them for what they earn.
Khalifa Therefore, woe to those who distort the scripture with their own hands, then say, "This is what GOD has revealed," seeking a cheap material gain. Woe to them for such distortion, and woe to them for their illicit gains.
Arberry So woe to those who write the Book with their hands, then say, 'This is from God,' that they may sell it for a little price; so woe to them for what their hands have written, and woe to them for their earnings.
Palmer But woe to those who write out the Book with their hands and say 'this is from God;' to buy therewith a little price! and woe to them for what their hands have written, and woe to them for what they gain!
Rodwell Woe to those who with their own hands transcribe the Book corruptly, and then say, "This is from God," that they may sell it for some mean price! Woe then to them for that which their hands have written! and, Woe to them for the gains which they have made!
Sale And woe unto them who transcribe [corruptly] the book [of the law] with their hands, and then say, this is from God: That they may sell it for a small price. Therefore woe unto them because of that which their hands have written; and woe unto them for that which they have gained.
Transliterated Arabic Fawaylun lillatheena yaktuboona alkitaba bi-aydeehim thumma yaqooloona hatha min AAindi Allahi liyashtaroo bihi thamanan qaleelan fawaylun lahum mimma katabat aydeehim wawaylun lahum mimma yaksiboona
002:080

Pickthall And they say: The Fire (of punishment) will not touch us save for a certain number of days. Say: Have ye received a covenant from Allah - truly Allah will not break His covenant - or tell ye concerning Allah that which ye know not?
Yusuf Ali And they say: "The Fire shall not touch us but for a few numbered days:" Say: "Have ye taken a promise from God, for He never breaks His promise? or is it that ye say of God what ye do not know?"
Hilali-Khan And they (Jews) say, "The Fire (i.e. Hell-fire on the Day of Resurrection) shall not touch us but for a few numbered days." Say (O Muhammad Peace be upon him to them): "Have you taken a covenant from Allah, so that Allah will not break His Covenant? Or is it that you say of Allah what you know not?"
Shakir And they say: Fire shall not touch us but for a few days. Say: Have you received a promise from Allah, then Allah will not fail to perform His promise, or do you speak against Allah what you do not know?
Sher Ali And they say, `The fire shall not touch us except for a small number of days,' Say, `Have you taken a promise from ALLAH? Then, ALLAH will never break HIS promise. Or, do you say of ALLAH what you know not.
Khalifa Some have said, "Hell will not touch us, except for a limited number of days." Say, "Have you taken such a pledge from GOD - GOD never breaks His pledge - or, are you saying about GOD what you do not know?"
Arberry And they say, 'The Fire shall not touch us save a number of days.' Say: 'Have you taken with God a covenant? God will not fail in His covenant; or say you things against God of which you know nothing?
Palmer And then they say, 'Hell fire shall not touch us save for a number of days.' Say, 'Have ye taken a covenant with God?' but God breaks not His covenant. Or do ye say of God that which ye do not know?
Rodwell And they say, "Hell fire shall not touch us, but for a few days: "SAY: Have ye received such a promise from God? for God will not revoke his promise: or, Speak ye of God that which ye know not?
Sale They say, the fire [of hell] shall not touch us but for a [certain] number of days. Answer, have ye received any promise from God [to that purpose]? For God will not act contrary to his promise: Or do ye speak concerning God that which ye know not?
Transliterated Arabic Waqaloo lan tamassana alnnaru illa ayyaman maAAdoodatan qul attakhathtum AAinda Allahi AAahdan falan yukhlifa Allahu AAahdahu am taqooloona AAala Allahi ma la taAAlamoona
002:081

Pickthall Nay, but whosoever hath done evil and his sin surroundeth him; such are rightful owners of the Fire; they will abide therein.
Yusuf Ali Nay, those who seek gain in evil, and are girt round by their sins, - they are companions of the Fire: Therein shall they abide (For ever).
Hilali-Khan Yes! Whosoever earns evil and his sin has surrounded him, they are dwellers of the Fire (i.e. Hell); they will dwell therein forever.
Shakir Yea, whoever earns evil and his sins beset him on every side, these are the inmates of the fire; in it they shall abide.
Sher Ali Aye! whoso does evil and is encompassed by his sins - those are the inmates of the Fire; therein shall they abide.
Khalifa Indeed, those who earn sins and become surrounded by their evil work will be the dwellers of Hell; they abide in it forever.
Arberry Not so; whoso earns evil, and is encompassed by his transgression -- those are the inhabitants of the Fire; there they shall dwell forever.
Palmer Yea! whoso gains an evil gain, and is encompassed by his sins, those are the fellows of the Fire, and they shall dwell therein for aye!
Rodwell But they whose only gains are evil works, and who are environed by their sins, - they shall be inmates of the fire, therein to abide for ever:
Sale Verily who so doth evil, and is encompassed by his iniquity, they [shall be] the companions of [hell] fire, they shall remain therein for ever:
Transliterated Arabic Bala man kasaba sayyi-atan waahatat bihi khatee-atuhu faola-ika as-habu alnnari hum feeha khalidoona
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Pickthall And those who believe and do good works: such are rightful owners of the Garden. They will abide therein.
Yusuf Ali But those who have faith and work righteousness, they are companions of the Garden: Therein shall they abide (For ever).
Hilali-Khan And those who believe (in the Oneness of Allah EUCai - Islamic Monotheism) and do righteous good deeds, they are dwellers of Paradise, they will dwell therein forever.
Shakir And (as for) those who believe and do good deeds, these are the dwellers of the garden; in it they shall abide.
Sher Ali But they who believe and do good works - those are the dwellers of Heaven; therein shall they abide.
Khalifa As for those who believe, and lead a righteous life, they will be the dwellers of Paradise; they abide in it forever.
Arberry And those that believe, and do deeds of righteousness -- those are the inhabitants of Paradise; there they shall dwell forever.'
Palmer But such as act aright, those are the fellows of Paradise, and they shall dwell therein for aye!
Rodwell But they who have believed and done the things that be right, they shall be the inmates of Paradise, - therein to abide for ever.
Sale But they who believe and do good works, they shall be the companions of paradise, they shall continue therein for ever.
Transliterated Arabic Waallatheena amanoo waAAamiloo alssalihati ola-ika as-habu aljannati hum feeha khalidoona
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Pickthall And (remember) when We made a covenant with the Children of Israel, (saying): Worship none save Allah (only), and be good to parents and to kindred and to orphans and the needy, and speak kindly to mankind; and establish worship and pay the poor-due. Then, after that, ye slid back, save a few of you, being averse.
Yusuf Ali And remember We took a covenant from the Children of Israel (to this effect): Worship none but God; treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and practise regular charity. Then did ye turn back, except a few among you, and ye backslide (even now).
Hilali-Khan And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but Allah (Alone) and be dutiful and good to parents, and to kindred, and to orphans and Al-Masakin (the poor), [Tafsir At-Tabari, Vol. 10, Page 158 (Verse 9:60)] and speak good to people [i.e. enjoin righteousness and forbid evil, and say the truth about Muhammad Peace be upon him ], and perform As-Salat (Iqamat-as-Salat), and give Zakat. Then you slid back, except a few of you, while you are backsliders. (Tafsir Al-Qurtubi, Vol. 2, Page 392).
Shakir And when We made a covenant with the children of Israel: You shall not serve any but Allah and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy, and you shall speak to men good words and keep up prayer and pay the poor-rate. Then you turned back except a few of you and (now too) you turn aside.
Sher Ali And remember the time when WE took a covenant from the Children of Israel: `You shall worship none but ALLAH and be kind to parents and to the kindred and orphans and the poor, and speak to men kindly and observe prayer, and pay the Zakat.' then you turned away in aversion, except a few of you.
Khalifa We made a covenant with the Children of Israel: "You shall not worship except GOD. You shall honor your parents and regard the relatives, the orphans, and the poor. You shall treat the people amicably. You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat)." But you turned away, except a few of you, and you became averse.
Arberry And when We took compact with the Children of Israel: 'You shall not serve any save God; and to be good to parents, and the near kinsman, and to orphans, and to the needy; and speak good to men, and perform the prayer, and pay the alms.' Then you turned away, all but a few of you, swerving aside.
Palmer And when we took from the children of Israel a covenant, saying, 'Serve ye none but God, and to your two parents show kindness, and to your kindred and the orphans and the poor, and speak to men kindly, and be steadfast in prayer, and give alms;' and then ye turned back, save a few of you, and swerved aside.
Rodwell And when we entered into covenant with the children of Israel, we said, "Worship none but God, and be good to your parents and kindred, and to orphans, and to the poor, and speak with men what is right, and observe prayer, and pay the stated alms." Then turned ye away, except a few of you, and withdrew afar off.
Sale [Remember] also, when we accepted the covenant of the children of Israel, [saying], ye shall not worship [any other] except God, and [ye shall shew] kindness to [your] parents and kindred, and to orphans, and to the poor, and speak that which is good unto men; and be constant at prayer, and give alms. Afterwards ye turned back, except a few of you, and retired afar off.
Transliterated Arabic Wa-ith akhathna meethaqa banee isra-eela la taAAbudoona illa Allaha wabialwalidayni ihsanan wathee alqurba waalyatama waalmasakeeni waqooloo lilnnasi husnan waaqeemoo alssalata waatoo alzzakata thumma tawallaytum illa qaleelan minkum waantum muAAridoona
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Pickthall And when We made with you a covenant (saying): Shed not the blood of your people nor turn (a party of) your people out of your dwellings. Then ye ratified (Our covenant) and ye were witnesses (thereto).
Yusuf Ali And remember We took your covenant (to this effect): Shed no blood amongst you, nor turn out your own people from your homes: and this ye solemnly ratified, and to this ye can bear witness.
Hilali-Khan And (remember) when We took your covenant (saying): Shed not the blood of your people, nor turn out your own people from their dwellings. Then, (this) you ratified and (to this) you bear witness.
Shakir And when We made a covenant with you: You shall not shed your blood and you shall not turn your people out of your cities; then you gave a promise while you witnessed.
Sher Ali And remember when WE took a covenant from you: `You shall not shed each other's blood nor turn your people out of your homes,' Then you confirmed it; and you have been witness to it.
Khalifa We made a covenant with you, that you shall not shed your blood, nor shall you evict each other from your homes. You agreed and bore witness.
Arberry And when We took compact with you: 'You shall not shed your own blood, neither expel your own from your habitations'; then you confirmed it and yourselves bore witness.
Palmer And when we took covenant from you, 'shed ye not your kinsmans blood, nor turn your kinsmen out of their homes:' then did ye confirm it and were witnesses thereto.
Rodwell And when we made a covenant with you that ye should not shed your own blood, nor expel one another from your abodes, then ye ratified it and yourselves were witnesses.
Sale And when we accepted your covenant, [saying], ye shall not shed your [brothers] blood, nor dispossess one another of your habitations. Then ye confirmed [it], and were witnesses [thereto].
Transliterated Arabic Wa-ith akhathna meethaqakum la tasfikoona dimaakum wala tukhrijoona anfusakum min diyarikum thumma aqrartum waantum tashhadoona
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Pickthall Yet ye it is who slay each other and drive out a party of your people from their homes, supporting one another against them by sin and transgression? - and if they came to you as captives ye would ransom them, whereas their expulsion was itself unlawful for you - Believe ye in part of the Scripture and disbelieve ye in part thereof? And what is the reward of those who do so save ignominy in the life of the world, and on the Day of Resurrection they will be consigned to the most grievous doom. For Allah is not unaware of what ye do.
Yusuf Ali After this it is ye, the same people, who slay among yourselves, and banish a party of you from their homes; assist (Their enemies) against them, in guilt and rancour; and if they come to you as captives, ye ransom them, though it was not lawful for you to banish them. Then is it only a part of the Book that ye believe in, and do ye reject the rest? but what is the reward for those among you who behave like this but disgrace in this life? - and on the Day of Judgment they shall be consigned to the most grievous penalty. For God is not unmindful of what ye do.
Hilali-Khan After this, it is you who kill one another and drive out a party of you from their homes, assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do.
Shakir Yet you it is who slay your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they should come to you, as captives you would ransom them -- while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What then is the re ward of such among you as do this but disgrace in the life of this world, and on the day of resurrection they shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do.
Sher Ali Yet you are those who slay one another and turn out a section of your people from their homes, backing up their enemies against them in sin and transgression. And if they come to you as captives, you ransom them, while their expulsion itself was unlawful for you. Do you then believe in a part of the Book and disbelieve in another part? What is then the reward of such among you as do so, except disgrace in the present life; and on the Day of Judgment they shall be driven to a most severe chastisement; and surely ALLAH is not unmindful of what you do.
Khalifa Yet, here you are killing each other, and evicting some of you from their homes, banding against them sinfully and maliciously. Even when they surrendered, you demanded ransom from them. Evicting them was prohibited for you in the first place. Do you believe in part of the scripture and disbelieve in part? What should be the retribution for those among you who do this, except humiliation in this life, and a far worse retribution on the Day of Resurrection? GOD is never unaware of anything you do.
Arberry Then there you are killing one another, and expelling a party of you from their habitations, conspiring against them in sin and enmity; and if they come to you as captives, you ransom them; yet their expulsion was forbidden you. What, do you believe in part of the Book, and disbelieve in part? What shall be the recompense of those of you who do that, but degradation in the present life, and on the Day of Resurrection to be returned unto the most terrible of chastisement? And God is not heedless of the things you do.
Palmer Yet ye were those who slay your kinsmen and turn a party out of their homes, and back each other up against them with sin and enmity. But if they come to you as captives ye ransom them!- and yet it is as unlawful for you to turn them out. Do ye then believe in part of the Book and disbelieve in part? But the reward of such among you as do that shall be nought else but disgrace in this worldly life, and on the day of the resurrection shall they be driven to the most grievous torment, for God is not unmindful of what ye do.
Rodwell Then were ye the very persons who slew one another; and ye drove out a part of your own people from their abodes; ye lent help against them with wrong and hatred; but if they come captives to you, ye redeem them! - Yet it was forbidden you to drive them out. Believe ye then part of the Book, and deny part? But what shall be the meed of him among you who doth this, but shame in this life? And on the day of the Resurrection they shall be sent to the most cruel of torments, for God is not regardless of what ye do.
Sale Afterwards ye were they who slew one another, and turned several of your [brethren] out of their houses, mutually assisting each other against them with injustice and enmity; but if they come captives unto you, ye redeem them: Yet it is [equally] unlawful for you to dispossess them. Do ye therefore believe in part of the book [of the law], and reject other part thereof? But whoso among you doth this, shall have no other reward than shame in this life, and on the day of resurrection they shall be sent to a most grievous punishment; for God is not regardless of that which ye do.
Transliterated Arabic Thumma antum haola-i taqtuloona anfusakum watukhrijoona fareeqan minkum min diyarihim tathaharoona AAalayhim bial-ithmi waalAAudwani wa-in ya/tookum osara tufadoohum wahuwa muharramun AAalaykum ikhrajuhum afatu/minoona bibaAAdi alkitabi watakfuroona bibaAAdin fama jazao man yafAAalu thalika minkum illa khizyun fee alhayati alddunya wayawma alqiyamati yuraddoona ila ashaddi alAAathabi wama Allahu bighafilin AAamma taAAmaloona
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Pickthall Such are those who buy the life of the world at the price of the Hereafter. Their punishment will not be lightened, neither will they have support.
Yusuf Ali These are the people who buy the life of this world at the price of the Hereafter: their penalty shall not be lightened nor shall they be helped.
Hilali-Khan Those are they who have bought the life of this world at the price of the Hereafter. Their torment shall not be lightened nor shall they be helped.
Shakir These are they who buy the life of this world for the hereafter, so their chastisement shall not be lightened nor shall they be helped.
Sher Ali These are they who have preferred the present life to the Hereafter. Their punishment shall not, therefore, be lightened, nor shall they be helped in any way.
Khalifa It is they who bought this lowly life at the expense of the Hereafter. Consequently, the retribution is never commuted for them, nor can they be helped.
Arberry Those who have purchased the present life at the price of the world to come -- for them the chastisement shall not be lightened, neither shall they be helped.
Palmer Those who have bought this worldly life with the Future, the torment shall not be lightened from them nor shall they be helped.
Rodwell These are they who purchase this present life at the price of that which is to come: their torment shall not be lightened, neither shall they be helped.
Sale These are they who have purchased this present life, at the price of that which is to come; wherefore their punishment shall not be mitigated, neither shall they be helped.
Transliterated Arabic Ola-ika allatheena ishtarawoo alhayata alddunya bial-akhirati fala yukhaffafu AAanhumu alAAathabu wala hum yunsaroona
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Pickthall And verily We gave unto Moses the Scripture and We caused a train of messengers to follow after him, and We gave unto Jesus, son of Mary, clear proofs (of Allah's sovereignty), and We supported him with the Holy spirit. Is it ever so, that, when there cometh unto you a messenger (from Allah) with that which ye yourselves desire not, ye grow arrogant, and some ye disbelieve and some ye slay?
Yusuf Ali We gave Moses the Book and followed him up with a succession of apostles; We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you an apostle with what ye yourselves desire not, ye are puffed up with pride? - Some ye called impostors, and others ye slay!
Hilali-Khan And indeed, We gave Musa (Moses) the Book and followed him up with a succession of Messengers. And We gave 'Iesa (Jesus), the son of Maryam (Mary), clear signs and supported him with Ruh-ul-Qudus [Jibrael (Gabriel)]. Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some, you disbelieved and some, you killed.
Shakir And most certainly We gave Musa the Book and We sent apostles after him one after another; and We gave Isa, the son of Marium, clear arguments and strengthened him with the holy spirit, What! whenever then an apostle came to you with that which your souls did not desire, you were insolent so you called some liars and some you slew.
Sher Ali And verily WE gave Moses the Book and caused Messengers to follow in his footsteps after him; and to Jesus, son of Mary, WE gave manifest Signs, and strengthened him with the Spirit of Holiness. Will you, then, every time a Messenger comes to you with what you yourselves desire not, behave arrogantly and treat some as liars and slay others?
Khalifa We gave Moses the scripture, and subsequent to him we sent other messengers, and we gave Jesus, son of Mary, profound miracles and supported him with the Holy Spirit. Is it not a fact that every time a messenger went to you with anything you disliked, your ego caused you to be arrogant? Some of them you rejected, and some of them you killed.
Arberry And We gave to Moses the Book, and after him sent succeeding Messengers; and We gave Jesus son of Mary the clear signs, and confirmed him with the Holy Spirit; and whensoever there came to you a Messenger with that your souls had not desire for, did you become arrogant, and some cry lies to, and some slay?
Palmer We gave Moses the Book and we followed him up with other apostles, and we gave Jesus the son of Mary manifest signs and aided him with the Holy Spirit. Do ye then, every time an apostle comes to you with what your souls love not, proudly scorn him, and charge a part with lying and slay a part?
Rodwell Moreover, to Moses gave we "the Book," and we raised up apostles after him; and to Jesus, son of Mary, gave we clear proofs of his mission, and strengthened him by the Holy Spirit. So oft then as an apostle cometh to you with that which your souls desire not, swell ye with pride, and treat some as impostors, and slay others?
Sale We formerly delivered the book [of the law] unto Moses, and caused apostles to succeed him, and gave evident miracles to Jesus the son of Mary, and strengthened him with the holy spirit. Do ye therefore, whenever an apostle cometh unto you with that which your souls desire not, proudly reject [him], and accuse some of imposture, and slay others?
Transliterated Arabic Walaqad atayna moosa alkitaba waqaffayna min baAAdihi bialrrusuli waatayna AAeesa ibna maryama albayyinati waayyadnahu biroohi alqudusi afakullama jaakum rasoolun bima la tahwa anfusukumu istakbartum fafareeqan kaththabtum wafareeqan taqtuloona
002:088

Pickthall And they say: Our hearts are hardened. Nay, but Allah hath cursed them for their unbelief. Little is that which they believe.
Yusuf Ali They say, "Our hearts are the wrappings (which preserve God's Word: we need no more)." Nay, God's curse is on them for their blasphemy: Little is it they believe.
Hilali-Khan And they say, "Our hearts are wrapped (i.e. do not hear or understand Allah's Word)." Nay, Allah has cursed them for their disbelief, so little is that which they believe.
Shakir And they say: Our hearts are covered. Nay, Allah has cursed them on account of their unbelief; so little it is that they believe.
Sher Ali They said `Our hearts are wrapped up in covers.' Nay, ALLAH has cursed them for their disbelief. Little is that which they believe.
Khalifa Some would say, "Our minds are made up!" Instead, it is a curse from GOD, as a consequence of their disbelief, that keeps them from believing, except for a few of them.
Arberry And they say, 'Our hearts are uncircumcised.' Nay, but God has cursed them for their unbelief; little will they believe.
Palmer They say, 'Our hearts are uncircumcised;' nay, God has cursed them in their unbelief, and few it is who do believe.
Rodwell And they say, "Uncircumcised are our hearts." Nay! God hath cursed them in their infidelity: few are they who believe!
Sale [The Jews] say, our hearts are uncircumcised: But God hath cursed them with their infidelity, therefore few shall believe.
Transliterated Arabic Waqaloo quloobuna ghulfun bal laAAanahumu Allahu bikufrihim faqaleelan ma yu/minoona
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Pickthall And when there cometh unto them a scripture from Allah, confirming that in their possession - though before that they were asking for a signal triumph over those who disbelieved - and when there cometh unto them that which they know (to be the truth) they disbelieve therein. The curse of Allah is on disbelievers.
Yusuf Ali And when there comes to them a Book from God, confirming what is with them, - although from of old they had prayed for victory against those without Faith, - when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of God is on those without Faith.
Hilali-Khan And when there came to them (the Jews), a Book (this Qur'an) from Allah confirming what is with them [the Taurat (Torah) and the Injeel (Gospel)], although aforetime they had invoked Allah (for coming of Muhammad Peace be upon him) in order to gain victory over those who disbelieved, then when there came to them that which they had recognised, they disbelieved in it. So let the Curse of Allah be on the disbelievers.
Shakir And when there came to them a Book from Allah verifying that which they have, and aforetime they used to pray for victory against those who disbelieve, but when there came to them (Prophet) that which they did not recognize, they disbelieved in him; so Allah's curse is on the unbelievers.
Sher Ali And when there came to them a book from ALLAH, fulfilling that which is with them - and before that they have prayed for victory over the disbelievers - yet when there came to them that which they knew to be the truth, they rejected it. The curse of ALLAH be on the disbelievers.
Khalifa When this scripture came to them from GOD, and even though it agrees with, and confirms what they have, and even though they used to prophesy its advent when they talked with the disbelievers, when their own prophecy came to pass, they disbelieved therein. GOD's condemnation thus afflicts the disbelievers.
Arberry When there came to them a Book from God, confirming what was with them -- and they aforetimes prayed for victory over the unbelievers -- when there came to them that they recognized, they disbelieved in it; and the curse of God is on the unbelievers.
Palmer And when a book came down from God confirming what they had with them, though they had before prayed for victory over those who misbelieve, yet when that came to them which they knew, then they disbelieved it,- God's curse be on the misbelievers.
Rodwell And when a Book had come to them from God, confirming that which they had received already - although they had before prayed for victory over those who believed not - yet when that Koran come to them, of which they had knowledge, they did not recognise it. The curse of God on the infidels!
Sale And when a book came unto them from God, confirming [the scriptures] which were with them, although they had before prayed for assistance against those who believed not, [yet] when that came unto them which they knew [to be from] God, they would not believe therein: therefore the curse of God shall be on the infidels.
Transliterated Arabic Walamma jaahum kitabun min AAindi Allahi musaddiqun lima maAAahum wakanoo min qablu yastaftihoona AAala allatheena kafaroo falamma jaahum ma AAarafoo kafaroo bihi falaAAnatu Allahi AAala alkafireena
002:090

Pickthall Evil is that for which they sell their souls: that they should disbelieve in that which Allah hath revealed, grudging that Allah should reveal of His bounty unto whom He will of His slaves. They have incurred anger upon anger. For disbelievers is a shameful doom.
Yusuf Ali Miserable is the price for which they have sold their souls, in that they deny (the revelation) which God has sent down, in insolent envy that God of His Grace should send it to any of His servants He pleases: Thus have they drawn on themselves Wrath upon Wrath. And humiliating is the punishment of those who reject Faith.
Hilali-Khan How bad is that for which they have sold their ownselves, that they should disbelieve in that which Allah has revealed (the Qur'an), grudging that Allah should reveal of His Grace unto whom He will of His slaves. So they have drawn on themselves wrath upon wrath. And for the disbelievers, there is disgracing torment.
Shakir Evil is that for which they have sold their souls -- that they should deny what Allah has revealed, out of envy that Allah should send down of His grace on whomsoever of His servants He pleases; so they have made themselves deserving of wrath upon wrath, and there is a disgraceful punishment for the unbelievers.
Sher Ali Evil is that which they have sold their souls - that they should disbelieve in what ALLAH has revealed, grudging that ALLAH should send down HIS grace on whomsoever of HIS servants HE pleases. So they have incurred wrath upon wrath; and there is a humiliating chastisement for the disbelievers.
Khalifa Miserable indeed is what they sold their souls for - rejecting these revelations of GOD out of sheer resentment that GOD should bestow His grace upon whomever He chooses from among His servants. Consequently, they incurred wrath upon wrath. The disbelievers have incurred a humiliating retribution.
Arberry Evil is the thing they have sold themselves for, disbelieving in that which God sent down, grudging that God should send down of His bounty on whomsoever He will of His servants, and they were laden with anger upon anger; and for unbelievers awaits a humbling chastisement.
Palmer For a bad bargain have they sold their souls, not to believe in what God has revealed, grudging because God sends down of His grace on whomsoever of His servants He will; and they have brought on themselves wrath after wrath and for the misbelievers is there shameful woe.
Rodwell For a vile price have they sold themselves, by not believing what God hath sent down, envious of God's sending down his grace on such of his servants as he pleaseth: and they have brought on themselves wrath upon wrath. And for the unbelievers is a disgraceful chastisement.
Sale For a vile [price] have they sold their souls, that they should not believe in that which God hath sent down; out of envy, because God sendeth down his favours to such of his servants as he pleaseth: Therefore they brought on themselves indignation on indignation; and the unbelievers shall suffer an ignominious punishment.
Transliterated Arabic Bi/sama ishtaraw bihi anfusahum an yakfuroo bima anzala Allahu baghyan an yunazzila Allahu min fadlihi AAala man yashao min AAibadihi fabaoo bighadabin AAala ghadabin walilkafireena AAathabun muheenun
002:091

Pickthall And when it is said unto them: Believe in that which Allah hath revealed, they say: We believe in that which was revealed unto us. And they disbelieve in that which cometh after it, though it is the truth confirming that which they possess. Say (unto them, O Muhammad): Why then slew ye the prophets of Allah aforetime, if ye are (indeed) believers?
Yusuf Ali When it is said to them, "Believe in what God Hath sent down," they say, "We believe in what was sent down to us:" yet they reject all besides, even if it be Truth confirming what is with them. Say: "Why then have ye slain the prophets of God in times gone by, if ye did indeed believe?"
Hilali-Khan And when it is said to them (the Jews), "Believe in what Allah has sent down," they say, "We believe in what was sent down to us." And they disbelieve in that which came after it, while it is the truth confirming what is with them. Say (O Muhammad Peace be upon him to them): "Why then have you killed the Prophets of Allah aforetime, if you indeed have been believers?"
Shakir And when it is said to them, Believe in what Allah has revealed, they say: We believe in that which was revealed to us; and they deny what is besides that, while it is the truth verifying that which they have. Say: Why then did you kill Allah's Prophets before if you were indeed believers?
Sher Ali And when it is said to them `Believe in what ALLAH has sent down,' they say `We believe in what has been sent down to us;' and they disbelieve in what has been sent down after that, yet it is the Truth, fulfilling that which is with them. Say `Why, then, do you seek to slay the Prophets of ALLAH before this, if you were believers.
Khalifa When they are told, "You shall believe in these revelations of GOD," they say, "We believe only in what was sent down to us." Thus, they disbelieve in subsequent revelations, even if it is the truth from their Lord, and even though it confirms what they have! Say, "Why then did you kill GOD's prophets, if you were believers?"
Arberry And when they were told, 'Believe in that God has sent down,' they said, 'We believe in what was sent down on us'; and they disbelieve in what is beyond that, yet it is the truth confirming what is with them. Say: 'Why then were you slaying the Prophets of God in former time, if you were believers?'
Palmer And when they are told to believe in what God has revealed, they say, 'We believe in what has been revealed to us;' but they disbelieve in all beside, although it is the truth confirming what they have. Say, 'Wherefore did ye kill God's prophets of yore if ye were true believers?'
Rodwell And when it is said to them, "Believe in what God hath sent down," they say, "In that which hath been sent down to us we believe:" but what hath since been sent down they disbelieve, although it be the truth confirmatory of their own Scriptures. SAY: Why then have ye of old slain God's prophets, if ye are indeed believers?
Sale When one saith unto them, believe in that which God hath sent down; they answer, we believe in that which hath been sent sown unto us: And they reject what [hath been revealed] since, although it be the truth, confirming that which is with them. Say, why therefore have ye slain the prophets of God in times past, if ye be true believers?
Transliterated Arabic Wa-itha qeela lahum aminoo bima anzala Allahu qaloo nu/minu bima onzila AAalayna wayakfuroona bima waraahu wahuwa alhaqqu musaddiqan lima maAAahum qul falima taqtuloona anbiyaa Allahi min qablu in kuntum mu/mineena
002:092

Pickthall And Moses came unto you with clear proofs (of Allah's Sovereignty), yet, while he was away, ye chose the calf (for worship) and ye were wrong-doers.
Yusuf Ali There came to you Moses with clear (Signs); yet ye worshipped the calf (Even) after that, and ye did behave wrongfully.
Hilali-Khan And indeed Musa (Moses) came to you with clear proofs, yet you worshipped the calf after he left, and you were Zalimun (polytheists and wrong-doers).
Shakir And most certainly Musa came to you with clear arguments, then you took the calf (for a god) in his absence and you were unjust.
Sher Ali And Moses came to you with manifest Signs, then you took the calf for worship in his absence, and you were transgressors.
Khalifa Moses went to you with profound miracles, yet you worshipped the calf in his absence, and you turned wicked.
Arberry And Moses came to you with the clear signs, then you took to yourselves the Calf after him and you were evildoers.
Palmer Moses came to you with manifest signs, then ye took up with the calf when he had gone and did so wrong.
Rodwell Moreover, Moses came unto you with proofs of his mission. Then in his absence ye took the calf for your God, and did wickedly.
Sale Moses formerly came unto you with evident signs, but ye afterwards took the calf [for your god] and did wickedly.
Transliterated Arabic Walaqad jaakum moosa bialbayyinati thumma ittakhathtumu alAAijla min baAAdihi waantum thalimoona
002:093

Pickthall And when We made with you a covenant and caused the Mount to tower above you, (saying): Hold fast by that which We have given you, and hear (Our Word), they said: We hear and we rebel. And (worship of) the calf was made to sink into their hearts because of their rejection (of the covenant). Say (unto them): Evil is that which your belief enjoineth on you, if ye are believers.
Yusuf Ali And remember We took your covenant and We raised above you (the towering height) of Mount (Sinai): (Saying): "Hold firmly to what We have given you, and hearken (to the Law)": They said: "We hear, and we disobey:" And they had to drink into their hearts (of the taint) of the calf because of their Faithlessness. Say: "Vile indeed are the behests of your Faith if ye have any faith!"
Hilali-Khan And (remember) when We took your covenant and We raised above you the Mount (saying), "Hold firmly to what We have given you and hear (Our Word). They said, "We have heard and disobeyed." And their hearts absorbed (the worship of) the calf because of their disbelief. Say: "Worst indeed is that which your faith enjoins on you if you are believers."
Shakir And when We made a covenant with you and raised the mountain over you: Take hold of what We have given you with firmness and be obedient. They said: We hear and disobey. And they were made to imbibe (the love of) the calf into their hearts on account of their unbelief. Say: Evil is that which your belief bids you if you are believers.
Sher Ali And remember the time when WE took a covenant from you and raised high above you the Mount, saying `Hold firmly to what WE have given you and hearken;' They said, `We hear and we disobey;' and their hearts were saturated with the love of the calf because of their disbelieve. Say `Evil is that which your faith enjoins on you if you are believers,'
Khalifa We made a covenant with you, as we raised Mount Sinai above you, saying, "You shall uphold the commandments we have given you, strongly, and listen." They said, "We hear, but we disobey." Their hearts became filled with adoration for the calf, due to their disbelief. Say, "Miserable indeed is what your faith dictates upon you, if you do have any faith."
Arberry And when We took compact with you, and raised over you the Mount: 'Take forcefully what We have given you and give ear.' They said, 'We hear, and rebel'; and they were made to drink the Calf in their hearts for their unbelief. Say: 'Evil is the thing your faith bids you to, if you are believers.'
Palmer And when we took a covenant with you and raised the mountain over you, 'Take what we have given you with resolution and hear;' they said, 'We hear but disobey;' and they were made to drink the calf down into their hearts for their unbelief. Say, 'An evil thing is it which your belief bids you do, if ye be true believers.'
Rodwell And when we accepted your covenant, and uplifted the mountain over you, we said, "Take firm hold on what we have given you, and hearken." They said, "We have hearkened and have rebelled:" then were they made to drink down the calf into their hearts for their ingratitude. SAY: A bad thing hath your faith commanded you, if ye be indeed believers.
Sale And when we accepted your covenant and lifted the mountain [of Sinai] over you, [saying], receive [the law] which we have given you, with a resolution [to perform it], and hear; they said, we have heard, and have rebelled: And they were made to drink down the calf into their hearts for their unbelief. Say, a grievous thing hath your faith commanded you, if ye be true believers.
Transliterated Arabic Wa-ith akhathna meethaqakum warafaAAna fawqakumu alttoora khuthoo ma ataynakum biquwwatin waismaAAoo qaloo samiAAna waAAasayna waoshriboo fee quloobihimu alAAijla bikufrihim qul bi/sama ya/murukum bihi eemanukum in kuntum mu/mineena
002:094

Pickthall Say (unto them): If the abode of the Hereafter in the providence of Allah is indeed for you alone and not for others of mankind (as ye pretend), then long for death (for ye must long for death) if ye are truthful.
Yusuf Ali Say: "If the last Home, with God, be for you specially, and not for anyone else, then seek ye for death, if ye are sincere."
Hilali-Khan Say to (them): "If the home of the Hereafter with Allah is indeed for you specially and not for others, of mankind, then long for death if you are truthful."
Shakir Say: If the future abode with Allah is specially for you to the exclusion of the people, then invoke death if you are truthful.
Sher Ali Say `If the abode of the Hereafter with ALLAH is solely for you to the exclusion of all other people, then wish for death if you are truthful.'
Khalifa Say, "If the abode of the Hereafter is reserved for you at GOD, to the exclusion of all other people, then you should long for death, if you are truthful."
Arberry Say: 'If the Last Abode with God is yours exclusively, and not for other people, then long for death -- if you speak truly.'
Palmer Say, 'If the abode of the future with God is yours alone and not mankinds: long for death then if ye speak the truth.'
Rodwell SAY: If the future dwelling place with God be specially for you, but not for the rest of mankind, then wish for death, if ye are sincere:
Sale Say, if the future mansion with God be [prepared] peculiarly for you, exclusive of the rest of mankind, wish for death, if ye say truth:
Transliterated Arabic Qul in kanat lakumu alddaru al-akhiratu AAinda Allahi khalisatan min dooni alnnasi fatamannawoo almawta in kuntum sadiqeena
002:095

Pickthall But they will never long for it, because of that which their own hands have sent before them. Allah is aware of evil-doers.
Yusuf Ali But they will never seek for death, on account of the (sins) which their hands have sent on before them. And God is well-acquainted with the wrong-doers.
Hilali-Khan But they will never long for it because of what their hands have sent before them (i.e. what they have done). And Allah is All-Aware of the Zalimun (polytheists and wrong-doers).
Shakir And they will never invoke it on account of what their hands have sent before, and Allah knows the unjust.
Sher Ali But never shall they wish for it, because of what their own hands have sent on before them; and ALLAH knows the wrongdoers well.
Khalifa They never long for it, because of what their hands have sent forth. GOD is fully aware of the wicked.
Arberry But they will never long for it, because of that their hands have forwarded; God knows the evildoers;
Palmer But they will never long for it because of what their hands have sent on before; but God is knowing as to the wrong doers.
Rodwell But never can they wish for it, because of that which their own hands have sent on before them! And God knoweth the offenders.
Sale But they will never wish for it, because of that which their hands have sent before them; God knoweth the wicked doers;
Transliterated Arabic Walan yatamannawhu abadan bima qaddamat aydeehim waAllahu AAaleemun bialththalimeena
002:096

Pickthall And thou wilt find them greediest of mankind for life and (greedier) than the idolaters. (Each) one of them would like to be allowed to live a thousand years. And to live (a thousand years) would be no means remove him from the doom. Allah is Seer of what they do.
Yusuf Ali Thou wilt indeed find them, of all people, most greedy of life, - even more than the idolaters: Each one of them wishes He could be given a life of a thousand years: But the grant of such life will not save him from (due) punishment. For God sees well all that they do.
Hilali-Khan And verily, you will find them (the Jews) the greediest of mankind for life and (even greedier) than those who - ascribe partners to Allah (and do not believe in Resurrection - Magians, pagans, and idolaters, etc.). Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from (due) punishment. And Allah is All-Seer of what they do.
Shakir And you will most certainly find them the greediest of men for life (greedier) than even those who are polytheists; every one of them loves that he should be granted a life of a thousand years, and his being granted a long life will in no way remove him further off from the chastisement, and Allah sees what they do.
Sher Ali And thou shalt surely find them of all people, the most covetous of life, even more than those who set up equals with God. Every one of them wishes that he may be granted a life of a thousand years, but his being granted such a life shall not remove him further away from the punishment; and ALLAH sees all they do.
Khalifa In fact, you will find them the most covetous of life; even more so than the idol worshipers. The one of them wishes to live a thousand years. But this will not spare him any retribution, no matter how long he lives. GOD is seer of everything they do.
Arberry and thou shalt find them the eagerest of men for life. And of the idolaters; there is one of them wishes if he might be spared a thousand years, yet his being spared alive shall not remove him from the chastisement. God sees the things they do.
Palmer Why, thou wilt find them the greediest of men for life; and of those who associate others with God one would fain live for a thousand years,- but he will not be reprieved from punishment by being let live, for God seeth what they do.
Rodwell And thou wilt surely find them of all men most covetous of life, beyond even the polytheists. To be kept alive a thousand years might one of them desire: but that he may be preserved alive, shall no one reprieve himself from the punishment! And God seeth what they do.
Sale and thou shalt surely find them of all men the most covetous of life, even [more] than the idolaters: One of them would desire his life to be prolonged a thousand years, but none shall reprieve himself from punishment, that his life may be prolonged: God seeth that which they do.
Transliterated Arabic Walatajidannahum ahrasa alnnasi AAala hayatin wamina allatheena ashrakoo yawaddu ahaduhum law yuAAammaru alfa sanatin wama huwa bimuzahzihihi mina alAAathabi an yuAAammara waAllahu baseerun bima yaAAmaloona
002:097

Pickthall Say (O Muhammad, to mankind): Who is an enemy to Gabriel! For he it is who hath revealed (this Scripture) to thy heart by Allah's leave, confirming that which was (revealed) before it, and a guidance and glad tidings to believers;
Yusuf Ali Say: Whoever is an enemy to Gabriel - for he brings down the (revelation) to thy heart by God's will, a confirmation of what went before, and guidance and glad tidings for those who believe, -
Hilali-Khan Say (O Muhammad Peace be upon him): "Whoever is an enemy to Jibrael (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur'an) down to your heart by Allah's Permission, confirming what came before it [i.e. the Taurat (Torah) and the Injeel (Gospel)] and guidance and glad tidings for the believers.
Shakir Say: Whoever is the enemy of Jibreel -- for surely he revealed it to your heart by Allah's command, verifying that which is before it and guidance and good news for the believers.
Sher Ali Say `Whoever is an enemy to Gabriel' - for he it is who has caused it to descend on thy heart by the command of ALLAH, fulfilling that revelation which precedes it, and is a guidance and glad tidings to the believers.
Khalifa Say, "Anyone who opposes Gabriel should know that he has brought down this (Quran) into your heart, in accordance with GOD's will, confirming previous scriptures, and providing guidance and good news for the believers."
Arberry Say: 'Whosoever is an enemy to Gabriel -- he it was that brought it down upon thy heart by the leave of God, confirming what was before it, and for a guidance and good tidings to the believers.
Palmer Say, 'Who is an enemy to Gabriel?' for he hath revealed to thy heart, with God's permission, confirmation of what had been before, and a guidance and glad tidings to believers.
Rodwell SAY: Whoso is the enemy of Gabriel - For he it is who by God's leave hath caused the Koran to descend on thy heart, the confirmation of previous revelations, and guidance, and good tidings to the faithful -
Sale Say, whoever is an enemy to Gabriel - for he hath caused [the Koran] to descend on thy heart, by the permission of God, confirming that which was before [revealed], a direction, and good tidings to the faithful; -
Transliterated Arabic Qul man kana AAaduwwan lijibreela fa-innahu nazzalahu AAala qalbika bi-ithni Allahi musaddiqan lima bayna yadayhi wahudan wabushra lilmu/mineena
002:098

Pickthall Who is an enemy to Allah, and His angels and His messengers, and Gabriel and Michael! Then, lo! Allah (Himself) is an enemy to the disbelievers.
Yusuf Ali Whoever is an enemy to God and His angels and apostles, to Gabriel and Michael, - Lo! God is an enemy to those who reject Faith.
Hilali-Khan "Whoever is an enemy to Allah, His Angels, His Messengers, Jibrael (Gabriel) and Mikael (Michael), then verily, Allah is an enemy to the disbelievers."
Shakir Whoever is the enemy of Allah and His angels and His apostles and Jibreel and Meekaeel, so surely Allah is the enemy of the unbelievers.
Sher Ali `Whoever is an enemy to ALLAH, and HIS angels, and HIS Messengers, and Gabriel, and Michael, then surely, ALLAH is an enemy to such disbelievers.'
Khalifa Anyone who opposes GOD, and His angels, and His messengers, and Gabriel and Michael, should know that GOD opposes the disbelievers.
Arberry Whosoever is an enemy to God and His angels and His Messengers, and Gabriel, and Michael - surely God is an enemy to the unbelievers.'
Palmer Who is an enemy to God and His angels and His apostles and Gabriel and Michael?- Verily, God is an enemy to the unbelievers.
Rodwell Whoso is an enemy to God or his angels, or to Gabriel, or to Michael, shall have God as his enemy: for verily God is an enemy to the Infidels.
Sale whosoever is an enemy to God, or his angels, or his apostles, or to Gabriel, or Michael, verily God is an enemy to the unbelievers.
Transliterated Arabic Man kana AAaduwwan lillahi wamala-ikatihi warusulihi wajibreela wameekala fa-inna Allaha AAaduwwun lilkafireena
002:099

Pickthall Verily We have revealed unto thee clear tokens, and only miscreants will disbelieve in them.
Yusuf Ali We have sent down to thee Manifest Signs (ayat); and none reject them but those who are perverse.
Hilali-Khan And indeed We have sent down to you manifest Ayat (these Verses of the Qur'an which inform in detail about the news of the Jews and their secret intentions, etc.), and none disbelieve in them but Fasiqun (those who rebel against Allah's Command).
Shakir And certainly We have revealed to you clear communications and none disbelieve in them except the transgressors.
Sher Ali And surely WE have sent down to thee manifest Signs, and none disbelieves in them but the disobedient.
Khalifa We have sent down to you such clear revelations, and only the wicked will reject them.
Arberry And We have sent down unto thee signs, clear signs, and none disbelieves in them except the ungodly.
Palmer We have sent down to thee conspicuous signs, and none will disbelieve therein except the evildoers.
Rodwell Moreover, clear signs have we sent down to thee, and none will disbelieve them but the perverse.
Sale And now we have sent down unto thee evident signs, and none will disbelieve them but the evil-doers.
Transliterated Arabic Walaqad anzalna ilayka ayatin bayyinatin wama yakfuru biha illa alfasiqoona
002:100

Pickthall Is it ever so that when they make a covenant a party of them set it aside? The truth is, most of them believe not.
Yusuf Ali Is it not (the case) that every time they make a covenant, some party among them throw it aside? - Nay, Most of them are faithless.
Hilali-Khan Is it not (the case) that every time they make a covenant, some party among them throw it aside? Nay! the truth is most of them believe not.
Shakir What! whenever they make a covenant, a party of them cast it aside? Nay, most of them do not believe.
Sher Ali What! every time they make a covenant, will a party among them throw it aside? Nay, most of them have no faith.
Khalifa Is it not a fact that when they make a covenant and pledge to keep it, some of them always disregard it? In fact, most of them do not believe.
Arberry Why, whensoever they have made a covenant, does a party of them reject it? Nay, but the most of them are unbelievers.
Palmer Or every time they make a covenant, will a part of them repudiate it? Nay, most of them do not believe.
Rodwell Oft as they have formed an engagement with thee, will some of them set it aside? But most of them believe not.
Sale Whenever they make a covenant, will some of them reject it? Yea the greater part of them do not believe.
Transliterated Arabic Awa kullama AAahadoo AAahdan nabathahu fareequn minhum bal aktharuhum la yu/minoona
002:101

Pickthall And when there cometh unto them a messenger from Allah, confirming that which they possess, a party of those who have received the Scripture fling the Scripture of Allah behind their backs as if they knew not,
Yusuf Ali And when there came to them an apostle from God, confirming what was with them, a party of the people of the Book threw away the Book of God behind their backs, as if (it had been something) they did not know!
Hilali-Khan And when there came to them a Messenger from Allah (i.e. Muhammad Peace be upon him) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know!
Shakir And when there came to them an Apostle from Allah verifying that which they have, a party of those who were given the Book threw the Book of Allah behind their backs as if they knew nothing.
Sher Ali And now that there has come to them a messenger from ALLAH, fulfilling that which is with them, a party of the people to whom the Book was given have thrown the Book of ALLAH behind their backs, as if they know it not.
Khalifa Now that a messenger from GOD has come to them, and even though he proves and confirms their own scripture, some followers of the scripture (Jews, Christians, and Muslims) disregard GOD's scripture behind their backs, as if they never had any scripture.
Arberry When there has come to them a Messenger from God confirming what was with them, a party of them that were given the Book reject the Book of God behind their backs, as though they knew not,
Palmer And when there comes to them an apostle confirming what they have, a part of those who have received the Book repudiate God's book, casting it behind their backs as though they did not know.
Rodwell And when there came to them an apostle from God, affirming the previous revelations made to them, some of those to whom the Scriptures were given, threw the Book of God behind their backs as if they knew it not:
Sale And when there came unto them an apostle from God, confirming that [scripture] which was with them, some of those to whom the scriptures were given, cast the book of God behind their backs, as if they knew it not:
Transliterated Arabic Walamma jaahum rasoolun min AAindi Allahi musaddiqun lima maAAahum nabatha fareequn mina allatheena ootoo alkitaba kitaba Allahi waraa thuhoorihim kaannahum la yaAAlamoona
002:102

Pickthall And follow that which the devils falsely related against the kingdom of Solomon. Solomon disbelieved not; but the devils disbelieved, teaching mankind magic and that which was revealed to the two angels in Babel, Harut and Marut. Nor did they (the two angels) teach it to anyone till they had said: We are only a temptation, therefore disbelieve not (in the guidance of Allah). And from these two (angels) people learn that by which they cause division between man and wife; but they injure thereby no-one save by Allah's leave. And they learn that which harmeth them and profiteth them not. And surely they do know that he who trafficketh therein will have no (happy) portion in the Hereafter; and surely evil is the price for which they sell their souls, if they but knew.
Yusuf Ali They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at babylon to the angels Harut and Marut. But neither of these taught anyone (Such things) without saying: "We are only for trial; so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by God's permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew!
Hilali-Khan They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah's Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their ownselves, if they but knew.
Shakir And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shaitans disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls, had they but known this.
Sher Ali And they pursue the course which was pursued by the rebellious men against the Kingdom of Solomon. And Solomon did not disbelieve; but it was the rebellious ones who disbelieved. They taught people falsehood and deception, and they claim that they follow what was revealed to the two angels in Babylon, Harut and Marut. But these two taught no one anything until they had said, `We are but a trial from ALLAH, do not, therefore, reject what we say.' So men learnt from them that by which they made a distinction between man and his wife, but they harmed no one thereby, except by the command of ALLAH; on the contrary, these people (the opponents of the Holy Prophet) are learning that which would harm them and do them no good. And they have certainly known that he who traffics therein has no share of good in the Hereafter; and surely evil is that for which they sold their souls; if only they knew.
Khalifa They pursued what the devils taught concerning Solomon's kingdom. Solomon, however, was not a disbeliever, but the devils were disbelievers. They taught the people sorcery, and that which was sent down through the two angels of Babel, Haroot and Maroot. These two did not divulge such knowledge without pointing out: "This is a test. You shall not abuse such knowledge." But the people used it in such evil schemes as the breaking up of marriages. They can never harm anyone against the will of GOD. They thus learn what hurts them, not what benefits them, and they know full well that whoever practices witchcraft will have no share in the Hereafter. Miserable indeed is what they sell their souls for, if they only knew.
Arberry and they follow what the Satans recited over Solomon's kingdom. Solomon disbelieved not, but the Satans disbelieved, teaching the people sorcery, and that which was sent down upon Babylon's two angels, Harut and Marut; they taught not any man, without they said, 'We are but a temptation; do not disbelieve.' From them they learned how they might divide a man and his wife, yet they did not hurt any man thereby, save by the leave of God, and they learned what hurt them, and did not profit them, knowing well that whoso buys it shall have no share in the world to come; evil then was that they sold themselves for, if they had but known.
Palmer And they follow that which the devils recited against Solomons kingdom;- it was not Solomon who misbelieved, but the devils who misbelieved, teaching men sorcery,- and what has been revealed to the two angels at Babylon, Harut and Marut; yet these taught no one until they said, 'We are but a temptation, so do not misbelieve.' Men learn from them only that by which they may part man and wife; but they can harm no one therewith, unless with the permission of God, and they learn what hurts them and profits them not. And yet they knew that he who purchased it would have no portion in the future; but sad is the price at which they have sold their souls, had they but known.
Rodwell And they followed what the Satans read in the reign of Solomon: not that Solomon was unbelieving, but the Satans were unbelieving. Sorcery did they teach to men, and what had been revealed to the two angels, Harut and Marut, at Babel. Yet no man did these two teach until they had said, "We are only a temptation. Be not then an unbeliever." From these two did men learn how to cause division between man and wife: but unless by leave of God, no man did they harm thereby. They learned, indeed, what would harm and not profit them; and yet they knew that he who bought that art should have no part in the life to come! And vile the price for which they have sold themselves, - if they had but known it!
Sale And they followed [the device] which the devils devised against the kingdom of Solomon; and Solomon was not an unbeliever; but the devils believed not, they taught men sorcery, and that which was sent down to the two angels at [Babel], Harut and Marut: Yet those two taught no man until they had said, verily we are a temptation, therefore be not an unbeliever. So men learned from those two [a charm] by which they might cause division between a man and his wife; but they hurt none thereby, unless by God's permission; and they learned that which would hurt them, and not profit them; and yet they knew that he who bought that [art] should have no part in the life to come, and woful [is the price] for which they have sold their souls, if they knew it.
Transliterated Arabic WaittabaAAoo ma tatloo alshshayateenu AAala mulki sulaymana wama kafara sulaymanu walakinna alshshayateena kafaroo yuAAallimoona alnnasa alssihra wama onzila AAala almalakayni bibabila haroota wamaroota wama yuAAallimani min ahadin hatta yaqoola innama nahnu fitnatun fala takfur fayataAAallamoona minhuma ma yufarriqoona bihi bayna almar-i wazawjihi wama hum bidarreena bihi min ahadin illa bi-ithni Allahi wayataAAallamoona ma yadurruhum wala yanfaAAuhum walaqad AAalimoo lamani ishtarahu ma lahu fee al-akhirati min khalaqin walabi/sa ma sharaw bihi anfusahum law kanoo yaAAlamoona
VerseTranslations
002:103

Pickthall And if they had believed and kept from evil, a recompense from Allah would be better, if they only knew.
Yusuf Ali If they had kept their Faith and guarded themselves from evil, far better had been the reward from their Lord, if they but knew!
Hilali-Khan And if they had believed, and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!
Shakir And if they had believed and guarded themselves (against evil), reward from Allah would certainly have been better; had they but known (this).
Sher Ali And if they had believed and acted righteously, better surely, would have been their reward from ALLAH, if only they knew.
Khalifa If they believe and lead a righteous life, the reward from GOD is far better, if they only knew.
Arberry Yet had they believed, and been godfearing, a recompense from God had been better, if they had but known.
Palmer But had they believed and feared, a reward from God were better, had they but known.
Rodwell But had they believed and feared God, better surely would have been the reward from God, - if they had but known it!
Sale But if they had believed, and feared [God], verily the reward [they would have had] from God, would have been better, if they had known it.
Transliterated Arabic Walaw annahum amanoo waittaqaw lamathoobatun min AAindi Allahi khayrun law kanoo yaAAlamoona
002:104

Pickthall O ye who believe, say not (unto the Prophet): "Listen to us" but say "Look upon us," and be ye listeners. For disbelievers is a painful doom.
Yusuf Ali O ye of Faith! Say not (to the Apostle) words of ambiguous import, but words of respect; and hearken (to him): To those without Faith is a grievous punishment.
Hilali-Khan O you who believe! Say not (to the Messenger Peace be upon him) Ra'ina but say Unzurna (Do make us understand) and hear. And for the disbelievers there is a painful torment. (See Verse 4:46)
Shakir O you who believe! do not say Raina and say Unzurna and listen, and for the unbelievers there is a painful chastisement.
Sher Ali O ye who believe, say not to the Prophet `Ra'ina,' but say `Unzurna' and hearken unto him. And for the disbelievers is a painful punishment.
Khalifa O you who believe, do not say, "Raa`ena" (be our shepherd). Instead, you should say, "Unzurna" (watch over us), and listen. The disbelievers have incurred a painful retribution.
Arberry O believers, do not say, 'Observe us,' but say, 'Regard us'; and give ear; for unbelievers awaits a painful chastisement.
Palmer O ye who believe! say not 'ra'hina,' but say 'unthurna,' and hearken; for unto misbelievers shall be grievous woe.
Rodwell O ye who believe! say not to our apostle, "Raina" (Look at us); but say, "Ondhorna" (Regard us). And attend to this; for, the Infidels shall suffer a grievous chastisement.
Sale O true believers, say not [to our apostle], Raina; but say Ondhorna; and hearken: The infidels shall suffer a grievous punishment.
Transliterated Arabic Ya ayyuha allatheena amanoo la taqooloo raAAina waqooloo onthurna waismaAAoo walilkafireena AAathabun aleemun
002:105

Pickthall Neither those who disbelieve among the people of the Scripture nor the idolaters love that there should be sent down unto you any good thing from your Lord. But Allah chooseth for His mercy whom He will, and Allah is of Infinite Bounty.
Yusuf Ali It is never the wish of those without Faith among the People of the Book, nor of the Pagans, that anything good should come down to you from your Lord. But God will choose for His special Mercy whom He will - for God is Lord of grace abounding.
Hilali-Khan Neither those who disbelieve among the people of the Scripture (Jews and Christians) nor Al-Mushrikun (the disbelievers in the Oneness of Allah, idolaters, polytheists, pagans, etc.) like that there should be sent down unto you any good from your Lord. But Allah chooses for His Mercy whom He wills. And Allah is the Owner of Great Bounty.
Shakir Those who disbelieve from among the followers of the Book do not like, nor do the polytheists, that the good should be sent down to you from your Lord, and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace.
Sher Ali They who disbelieve from among the people of the Book, or from among those who associate gods with ALLAH, desire not that any good should be sent down to you from your Lord; but ALLAH chooses for HIS mercy whomsoever HE pleases; and ALLAH is Lord of exceeding bounty.
Khalifa Neither the disbelievers among the followers of the scripture, nor the idol worshipers, wish to see any blessings come down to you from your Lord. However, GOD showers His blessings upon whomever He chooses. GOD possesses infinite grace.
Arberry Those unbelievers of the People of the Book and the idolaters wish not that any good should be sent down upon you from your Lord; but God singles out for His mercy whom He will; God is of bounty abounding.
Palmer They who misbelieve, whether of those who have the Book or of the idolaters, would fain that no good were sent down to you from your Lord; but God specially favours with His mercy whom He will, for God is Lord of mighty grace.
Rodwell The unbelievers among the people of the Book, and among the idolaters, desire not that any good should be sent down to you from your Lord: but God will shew His special mercy to whom He will, for He is of great bounty.
Sale It is not the desire of the unbelievers, either among those unto whom the scriptures have been given, or among the idolaters, that any good should be sent down unto you from your Lord: But God will appropriate his mercy unto whom he pleaseth; for God is exceeding beneficent.
Transliterated Arabic Ma yawaddu allatheena kafaroo min ahli alkitabi wala almushrikeena an yunazzala AAalaykum min khayrin min rabbikum waAllahu yakhtassu birahmatihi man yashao waAllahu thoo alfadli alAAatheemi
002:106

Pickthall Nothing of our revelation (even a single verse) do we abrogate or cause be forgotten, but we bring (in place) one better or the like thereof. Knowest thou not that Allah is Able to do all things?
Yusuf Ali None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that God Hath power over all things?
Hilali-Khan Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things?
Shakir Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things?
Sher Ali Whatever message WE abrogate or cause to be forgotten, WE bring one better than that or the like thereof. Knowest thou not that ALLAH has the power to do all that HE wills?
Khalifa When we abrogate any miracle, or cause it to be forgotten, we produce a better miracle, or at least an equal one. Do you not recognize the fact that GOD is Omnipotent?
Arberry And for whatever verse We abrogate or cast into oblivion, We bring a better or the like of it; knowest thou not that God is powerful over everything?
Palmer Whatever verse we may annul or cause thee to forget, we will bring a better one than it, or one like it; dost thou not know that God is mighty over all?
Rodwell Whatever verses we cancel, or cause thee to forget, we bring a better or its like. Knowest thou not that God hath power over all things?
Sale Whatever verse we shall abrogate, or cause [thee] to forget, we will bring a better than it, or one like unto it. Dost thou not know that God is almighty?
Transliterated Arabic Ma nansakh min ayatin aw nunsiha na/ti bikhayrin minha aw mithliha alam taAAlam anna Allaha AAala kulli shay-in qadeerun
002:107

Pickthall Knowest thou not that it is Allah unto Whom belongeth the Sovereignty of the heavens and the earth; and ye have not, beside Allah, any guardian or helper?
Yusuf Ali Knowest thou not that to God belongeth the dominion of the heavens and the earth? And besides Him ye have neither patron nor helper.
Hilali-Khan Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth? And besides Allah you have neither any Wali (protector or guardian) nor any helper.
Shakir Do you not know that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper?
Sher Ali Knowest thou not that the Kingdom of the Heavens and the earth belongs to ALLAH alone? And there is no protector or helper for you besides ALLAH.
Khalifa Do you not recognize the fact that GOD possesses the kingship of the heavens and the earth; that you have none besides GOD as your Lord and Master?
Arberry Knowest thou not that to God belongs the kingdom of the heavens and the earth, and that you have none, apart from God, neither protector nor helper?
Palmer Dost thou not know that God's is the kingdom of the heavens and the earth? nor have ye besides God a patron or a help.
Rodwell Knowest thou not that the dominion of the Heavens and of the Earth is God's? and that ye have neither patron nor helper, save God?
Sale Dost thou not know that unto God belongeth the kingdom of heaven and earth? Neither have ye any protector or helper except God.
Transliterated Arabic Alam taAAlam anna Allaha lahu mulku alssamawati waal-ardi wama lakum min dooni Allahi min waliyyin wala naseerin
002:108

Pickthall Or would ye question your messenger as Moses was questioned aforetime? He who chooseth disbelief instead of faith, verily he hath gone astray from a plain road.
Yusuf Ali Would ye question your Apostle as Moses was questioned of old? but whoever changeth from Faith to Unbelief, Hath strayed without doubt from the even way.
Hilali-Khan Or do you want to ask your Messenger (Muhammad Peace be upon him) as Musa (Moses) was asked before (i.e. show us openly our Lord?) And he who changes Faith for disbelief, verily, he has gone astray from the right way.
Shakir Rather you wish to put questions to your Apostle, as Musa was questioned before; and whoever adopts unbelief instead of faith, he indeed has lost the right direction of the way.
Sher Ali Would you question the Messenger sent to you as Moses was questioned before this? And whoever takes disbelief in exchange for belief has undoubtedly gone astray from the right path.
Khalifa Do you wish to demand of your messenger what was demanded of Moses in the past? Anyone who chooses disbelief, instead of belief, has truly strayed off the right path.
Arberry Or do you desire to question your Messenger as Moses was questioned in former time? Whoso exchanges belief for unbelief has surely strayed from the right way.
Palmer Do ye wish to question your apostle as Moses was questioned aforetime? but whoso takes misbelief in exchange for faith has erred from the level road.
Rodwell Would ye ask of your apostle what of old was asked of Moses? But he who exchangeth faith for unbelief, hath already erred from the even way.
Sale Will ye require of your apostle according to that which was formerly required of Moses? But he that hath exchanged faith for infidelity, hath already erred from the strait way.
Transliterated Arabic Am tureedoona an tas-aloo rasoolakum kama su-ila moosa min qablu waman yatabaddali alkufra bial-eemani faqad dalla sawaa alssabeeli
002:109

Pickthall Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things.
Yusuf Ali Quite a number of the People of the Book wish they could Turn you (people) back to infidelity after ye have believed, from selfish envy, after the Truth hath become Manifest unto them: But forgive and overlook, Till God accomplish His purpose; for God Hath power over all things.
Hilali-Khan Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even, after the truth (that Muhammad Peace be upon him is Allah's Messenger) has become manifest unto them. But forgive and overlook, till Allah brings His Command. Verily, Allah is Able to do all things.
Shakir Many of the followers of the Book wish that they could turn you back into unbelievers after your faith, out of envy from themselves, (even) after the truth has become manifest to them; but pardon and forgive, so that Allah should bring about His command; surely Allah has power over all things.
Sher Ali Many people of the Book wish, out of sheer envy from themselves, that, after you have believed, they could turn you again into disbelievers after the truth has become manifest to them. But forgive and overlook till ALLAH brings HIS decree, surely ALLAH has the power to do all that HE wills.
Khalifa Many followers of the scripture would rather see you revert to disbelief, now that you have believed. This is due to jealousy on their part, after the truth has become evident to them. You shall pardon them, and leave them alone, until GOD issues His judgment. GOD is Omnipotent.
Arberry Many of the People of the Book wish they might restore you as unbelievers, after you have believed, in the jealousy of their souls, after the truth has become clear to them; yet do you pardon and be forgiving, till God brings His command; truly God is powerful over everything.
Palmer Many of those who have the Book would fain turn you back into misbelievers after ye have once believed, through envy from themselves, after the truth has been made manifest to them; but pardon and shun them till God brings His command; verily, God is mighty over all.
Rodwell Many of the people of the Book desire to bring you back to unbelief after ye have believed, out of selfish envy, even after the truth hath been clearly shewn them. But forgive them, and shun them till God shall come in with His working. Truly God hath power over all things.
Sale Many of those unto whom the scriptures have been given, desire to render you again unbelievers, after ye have believed; out of envy from their souls, even after the truth is become manifest unto them; but forgive [them], and avoid [them], till God shall send his command; for God is omnipotent.
Transliterated Arabic Wadda katheerun min ahli alkitabi law yaruddoonakum min baAAdi eemanikum kuffaran hasadan min AAindi anfusihim min baAAdi ma tabayyana lahumu alhaqqu faoAAfoo waisfahoo hatta ya/tiya Allahu bi-amrihi inna Allaha AAala kulli shay-in qadeerun
002:110

Pickthall Establish worship, and pay the poor-due; and whatever of good ye send before (you) for your souls, ye will find it with Allah. Lo! Allah is Seer of what ye do.
Yusuf Ali And be steadfast in prayer and regular in charity: And whatever good ye send forth for your souls before you, ye shall find it with God: for God sees Well all that ye do.
Hilali-Khan And perform As-Salat (Iqamat-as-Salat), and give Zakat, and whatever of good (deeds that Allah loves) you send forth for yourselves before you, you shall find it with Allah. Certainly, Allah is All-Seer of what you do.
Shakir And keep up prayer and pay the poor-rate and whatever good you send before for yourselves, you shall find it with Allah; surely Allah sees what you do.
Sher Ali And observe prayer and pay the Zakaat; and whatever good you send on before you for yourselves, you shall find it with ALLAH; surely ALLAH sees all that you do.
Khalifa You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat). Any good you send forth on behalf of your souls, you will find it at GOD. GOD is seer of everything you do.
Arberry And perform the prayer, and pay the alms; whatever good you shall forward to your souls' account, you shall find it with God; assuredly God sees the things you do.
Palmer Be ye steadfast in prayer, and give alms; and whatsoever good ye send before for your own souls, ye shall find it with God, for God in all ye do doth see.
Rodwell And observe prayer and pay the legal impost: and whatever good thing ye have sent on before for your soul's sake, ye shall find it with God. Verily God seeth what ye do.
Sale Be constant in prayer, and give alms; and what good ye have sent before for your souls, ye shall find it with God; surely God seeth that which ye do.
Transliterated Arabic Waaqeemoo alssalata waatoo alzzakata wama tuqaddimoo li-anfusikum min khayrin tajidoohu AAinda Allahi inna Allaha bima taAAmaloona baseerun
002:111

Pickthall And they say: None entereth paradise unless he be a Jew or a Christian. These are their own desires. Say: Bring your proof (of what ye state) if ye are truthful.
Yusuf Ali And they say: "None shall enter Paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are truthful."
Hilali-Khan And they say, "None shall enter Paradise unless he be a Jew or a Christian." These are their own desires. Say (O Muhammad Peace be upon him), "Produce your proof if you are truthful."
Shakir And they say: None shall enter the garden (or paradise) except he who is a Jew or a Christian. These are their vain desires. Say: Bring your proof if you are truthful.
Sher Ali And they say. `None shall enter Heaven unless he be a Jew or a Christian.' These are their vain desires. Say, `Produce your proof, if you are truthful.'
Khalifa Some have said, "No one will enter Paradise except Jews or Christians!" Such is their wishful thinking. Say, "Show us your proof, if you are right."
Arberry And they say, 'None shall enter Paradise except that they be Jews or Christians.' Such are their fancies. Say: 'Produce your proof, if you speak truly.'
Palmer They say, 'None shall enter Paradise save such as be Jews or Christians;' that is their faith. Say thou, 'Bring your proofs, if ye be speaking truth.'
Rodwell And they say, "None but Jews or Christians shall enter Paradise:" This is their wish. SAY: Give your proofs if ye speak the truth.
Sale They say, verily none shall enter paradise, except they who are Jews or Christians: This is their wish. Say, produce your proof of this, if ye speak truth.
Transliterated Arabic Waqaloo lan yadkhula aljannata illa man kana hoodan aw nasara tilka amaniyyuhum qul hatoo burhanakum in kuntum sadiqeena
002:112

Pickthall Nay, but whosoever surrendereth his purpose to Allah while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve.
Yusuf Ali Nay, - whoever submits His whole self to God and is a doer of good, - He will get his reward with his Lord; on such shall be no fear, nor shall they grieve.
Hilali-Khan Yes, but whoever submits his face (himself) to Allah (i.e. follows Allah's Religion of Islamic Monotheism) and he is a Muhsin (good-doer i.e. performs good deeds totally for Allah's sake only without any show off or to gain praise or fame, etc., and in accordance with the Sunnah of Allah's Messenger Muhammad Peace be upon him) then his reward is with his Lord (Allah), on such shall be no fear, nor shall they grieve. [See Tafsir Ibn Kathir, Vol.1, Page 154].
Shakir Yes! whoever submits himself entirely to Allah and he is the doer of good (to others) he has his reward from his Lord, and there is no fear for him nor shall he grieve.
Sher Ali Nay, whosoever submits himself completely to ALLAH and he is the doer of good, shall have his reward from his Lord. No fear shall come on them nor shall they grieve.
Khalifa Indeed, those who submit themselves absolutely to GOD alone, while leading a righteous life, will receive their recompense from their Lord; they have nothing to fear, nor will they grieve.
Arberry Nay, but whosoever submits his will to God, being a good-doer, his wage is with his Lord, and no fear shall be on them, neither shall they sorrow.
Palmer Aye, he who resigns his face to God, and who is kind, he shall have his reward from his Lord, and no fear shall be on them, and they shall not grieve.
Rodwell But they who set their face with resignation Godward, and do what is right, - their reward is with their Lord; no fear shall come on them, neither shall they be grieved.
Sale Nay, but he who resigneth himself to God, and doth that which is right, he shall have his reward with his Lord; there shall [come] no fear on them, neither shall they be grieved.
Transliterated Arabic Bala man aslama wajhahu lillahi wahuwa muhsinun falahu ajruhu AAinda rabbihi wala khawfun AAalayhim wala hum yahzanoona
002:113

Pickthall And the Jews say the Christians follow nothing (true), and the Christians say the Jews follow nothing (true); yet both are readers of the Scripture. Even thus speak those who know not. Allah will judge between them on the Day of Resurrection concerning that wherein they differ.
Yusuf Ali The Jews say: "The Christians have naught (to stand) upon; and the Christians say: "The Jews have naught (To stand) upon." Yet they (Profess to) study the (same) Book. Like unto their word is what those say who know not; but God will judge between them in their quarrel on the Day of Judgment.
Hilali-Khan The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture. Like unto their word, said (the pagans) who know not. Allah will judge between them on the Day of Resurrection about that wherein they have been differing.
Shakir And the Jews say: The Christians do not follow anything (good) and the Christians say: The Jews do not follow anything (good) while they recite the (same) Book. Even thus say those who have no knowledge, like to what they say; so Allah shall judge between them on the day of resurrection in what they differ.
Sher Ali And the Jews say, `The Christians stand on nothing' and the Christians say, `The Jews stand on nothing;' while they both read the same book. Even thus said those, who had no knowledge, like what they say. But ALLAH shall judge between them on the Day of Resurrection concerning that wherein they disagree.
Khalifa The Jews said, "The Christians have no basis," while the Christians said, "The Jews have no basis." Yet, both of them read the scripture. Such are the utterances of those who possess no knowledge. GOD will judge them on the Day of Resurrection, regarding their disputes.
Arberry The Jews say, 'The Christians stand not on anything'; the Christians say, 'The Jews stand not on anything'; yet they recite the Book. So too the ignorant say the like of them. God shall decide between them on the Day of Resurrection touching their differences.
Palmer The Jews say, 'The Christians rest on nought;' and the Christians say, 'The Jews rest on nought;' and yet they read the Book. So, too, say those who know not, like to what these say; but God shall judge between them on the resurrection day concerning that whereon they do dispute.
Rodwell Moreover, the Jews say, "The Christians lean on nought:" "On nought lean the Jews," say the Christians: Yet both are readers of the Book. So with like words say they who have no knowledge. But on the resurrection day, God shall judge between them as to that in which they differ.
Sale The Jews say, the Christians are grounded on nothing; and the Christians say, the Jews are [grounded] on nothing: Yet they [both] read the scriptures. So likewise say they who know not [the scripture], according to their saying. But God shall judge between them on the day of the resurrection, concerning that about which they [now] disagree.
Transliterated Arabic Waqalati alyahoodu laysati alnnasara AAala shay-in waqalati alnnasara laysati alyahoodu AAala shay-in wahum yatloona alkitaba kathalika qala allatheena la yaAAlamoona mithla qawlihim faAllahu yahkumu baynahum yawma alqiyamati feema kanoo feehi yakhtalifoona
002:114

Pickthall And who doth greater wrong than he who forbiddeth the approach to the sanctuaries of Allah lest His name should be mentioned therein, and striveth for their ruin. As for such, it was never meant that they should enter them except in fear. Theirs in the world is ignominy and theirs in the Hereafter is an awful doom.
Yusuf Ali And who is more unjust than he who forbids that in places for the worship of God, God's name should be celebrated? - whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment.
Hilali-Khan And who is more unjust than those who forbid that Allah's Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allah's Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allah's Mosques) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter.
Shakir And who is more unjust than he who prevents (men) from the masjids of Allah, that His name should be remembered in them, and strives to ruin them? (As for) these, it was not proper for them that they should have entered them except in fear; they shall meet with disgrace in this world, and they shall have great chastisement in the hereafter.
Sher Ali And who is more unjust than he who prohibits the name of ALLAH being glorified in ALLAH's temples and strives to ruin them? It was not proper for such men to enter therein except in fear. For them is disgrace in this world; and theirs shall be a great punishment in the next.
Khalifa Who are more evil than those who boycott GOD's masjids, where His name is commemorated, and contribute to their desertion? These ought not to enter therein except fearfully. They will suffer in this life humiliation, and will suffer in the Hereafter a terrible retribution.
Arberry And who does greater evil than he who bars God's places of worship, so that His Name be not rehearsed in them, and strives to destroy them? Such men might never enter them, save in fear; for them is degradation in the present world, and in the world to come a mighty chastisement.
Palmer But who is more unjust than he who prohibits God's mosques, that His name should not be mentioned there, and who strives to ruin them? 'Tis not for such to enter into them except in fear, for them is disgrace in this world, and in the future mighty woe.
Rodwell And who committeth a greater wrong than he who hindereth God's name from being remembered in his temples, and who hasteth to ruin them? Such men cannot enter them but with fear. Their's is shame in this world, and a severe torment in the next.
Sale Who is more unjust than he who prohibiteth the temples of God, that his name should be remembered therin, and who hasteth to destroy them? Those men cannot enter therein, but with fear: They shall have shame in this world, and in the next a grievous punishment.
Transliterated Arabic Waman athlamu mimman manaAAa masajida Allahi an yuthkara feeha ismuhu wasaAAa fee kharabiha ola-ika ma kana lahum an yadkhulooha illa kha-ifeena lahum fee alddunya khizyun walahum fee al-akhirati AAathabun AAatheemun
002:115

Pickthall Unto Allah belong the East and the West, and whithersoever ye turn, there is Allah's Countenance. Lo! Allah is All-Embracing, All-Knowing.
Yusuf Ali To God belong the east and the West: Whithersoever ye turn, there is the presence of God. For God is all-Pervading, all-Knowing.
Hilali-Khan And to Allah belong the east and the west, so wherever you turn yourselves or your faces there is the Face of Allah (and He is High above, over His Throne). Surely! Allah is All-Sufficient for His creatures' needs, All-Knowing.
Shakir And Allah's is the East and the West, therefore, whither you turn, thither is Allah's purpose; surely Allah is Ample giving, Knowing.
Sher Ali To ALLAH belongs the East and the West, so whithersover you turn, there will be the face of ALLAH. Surely, ALLAH is Bountiful, All-Knowing.
Khalifa To GOD belongs the east and the west; wherever you go there will be the presence of GOD. GOD is Omnipresent, Omniscient.
Arberry To God belong the East and the West; whithersoever you turn, there is the Face of God; God is All-embracing, All-knowing.
Palmer God's is the east and the west, and wherever ye turn there is God's face; verily, God comprehends and knows.
Rodwell The East and the West is God's: therefore, whichever way ye turn, there is the face of God: Truly God is immense and knoweth all.
Sale To God [belongeth] the east and the west; therefore whithersoever ye turn your selves to pray, there is the face of God; for God is omnipresent and omniscient.
Transliterated Arabic Walillahi almashriqu waalmaghribu faaynama tuwalloo fathamma wajhu Allahi inna Allaha wasiAAun AAaleemun
002:116

Pickthall And they say: Allah hath taken unto Himself a son. Be He glorified! Nay, but whatsoever is in the heavens and the earth is His. All are subservient unto Him.
Yusuf Ali They say: "God hath begotten a son" :Glory be to Him. - Nay, to Him belongs all that is in the heavens and on earth: everything renders worship to Him.
Hilali-Khan And they (Jews, Christians and pagans) say: Allah has begotten a son (children or offspring). Glory be to Him (Exalted be He above all that they associate with Him). Nay, to Him belongs all that is in the heavens and on earth, and all surrender with obedience (in worship) to Him.
Shakir And they say: Allah has taken to himself a son. Glory be to Him; rather, whatever is in the heavens and the earth is His; all are obedient to Him.
Sher Ali And they say, `ALLAH has taken to Himself a son.' Holy is HE! Nay, everything in the Heavens and the earth belongs to HIM. To HIM are all obedient.
Khalifa They said, "GOD has begotten a son!" Be He glorified; never! To Him belongs everything in the heavens and the earth; all are subservient to Him.
Arberry And they say, 'God has taken to Him a son. Glory be to Him! Nay, to Him belongs all that is in the heavens and the earth; all obey His will --
Palmer They say, 'God takes unto Himself a son.' Celebrated be His praise! Nay, His is what is in the heavens and the earth, and Him all things obey.
Rodwell And they say, "God hath a son:" No! Praise be to Him! But - His, whatever is in the Heavens and the Earth! All obeyeth Him,
Sale They say, God hath begotten children: God forbid! To him [belongeth] whatever is in heaven, and on earth; all is possessed by him,
Transliterated Arabic Waqaloo itakhatha Allahu waladan subhanahu bal lahu ma fee alssamawati waal-ardi kullun lahu qanitoona
002:117

Pickthall The Originator of the heavens and the earth! When He decreeth a thing, He saith unto it only: Be! and it is.
Yusuf Ali To Him is due the primal origin of the heavens and the earth: When He decreeth a matter, He saith to it: "Be," and it is.
Hilali-Khan The Originator of the heavens and the earth. When He decrees a matter, He only says to it : "Be!" - and it is.
Shakir Wonderful Originator of the heavens and the earth, and when He decrees an affair, He only says to it, Be, so there it is.
Sher Ali HE is the Originator of the heavens and the earth. When HE decrees a thing, HE only says to it `Be,' and it is.
Khalifa The Initiator of the heavens and the earth: to have anything done, He simply says to it, "Be," and it is.
Arberry the Creator of the heavens and the earth; and when He decrees a thing, He but says to it 'Be,' and it is.
Palmer The Originator of the heavens and the earth, when He decrees a matter He doth but say unto it, 'BE,' and it is.
Rodwell Sole maker of the Heavens and of the Earth! And when He decreeth a thing, He only saith to it, "Be," and it is.
Sale the creator of heaven and earth; and when he decreeth a thing, he only saith unto it, be, and it is.
Transliterated Arabic BadeeAAu alssamawati waal-ardi wa-itha qada amran fa-innama yaqoolu lahu kun fayakoonu
002:118

Pickthall And those who have no knowledge say: Why doth not Allah speak unto us, or some sign come unto us? Even thus, as they now speak, spake those (who were) before them. Their hearts are all alike. We have made clear the revelations for people who are sure.
Yusuf Ali Say those without knowledge: "Why speaketh not God unto us? or why cometh not unto us a Sign?" So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the Signs unto any people who hold firmly to Faith (in their hearts).
Hilali-Khan And those who have no knowledge say: "Why does not Allah speak to us (face to face) or why does not a sign come to us?" So said the people before them words of similar import. Their hearts are alike, We have indeed made plain the signs for people who believe with certainty.
Shakir And those who have no knowledge say: Why does not Allah speak to us or a sign come to us? Even thus said those before them, the like of what they say; their hearts are all alike. Indeed We have made the communications clear for a people who are sure.
Sher Ali And those who have no knowledge say, `Why does ALLAH not speak to us, or a Sign come to us direct?' Likewise said those before them what was similar to their saying. Their hearts are all alike. We have certainly made the Signs plain for a people who firmly believe.
Khalifa Those who possess no knowledge say, "If only GOD could speak to us, or some miracle could come to us!" Others before them have uttered similar utterances; their minds are similar. We do manifest the miracles for those who have attained certainty.
Arberry And they that know not say, 'Why does God not speak to us? Why does a sign not come to us?' So spoke those before them as these men say; their hearts are much alike. Yet We have made clear the signs unto a people who are sure
Palmer And those who do not know (the Scriptures) say, 'Unless God speak to us, or there comes a sign.' So spake those before them like unto their speech. Their hearts are all alike. We have made manifest the signs unto a people that are sure.
Rodwell And they who have no knowledge say, "Unless God speak to us, or thou shew us a sign . . . !" So, with like words, said those who were before them: their hearts are alike: Clear signs have we already shewn for those who have firm faith:
Sale And they who know not [the scriptures] say, unless God speak unto us, or thou shew us a sign, [we will not believe]. So said those before them, according to their saying: Their hearts resemble each other. We have already shewn manifest signs unto people who firmly believe;
Transliterated Arabic Waqala allatheena la yaAAlamoona lawla yukallimuna Allahu aw ta/teena ayatun kathalika qala allatheena min qablihim mithla qawlihim tashabahat quloobuhum qad bayyanna al-ayati liqawmin yooqinoona
002:119

Pickthall Lo! We have sent thee (O Muhammad) with the truth, a bringer of glad tidings and a warner. And thou wilt not be asked about the owners of hell-fire.
Yusuf Ali Verily We have sent thee in truth as a bearer of glad tidings and a warner: But of thee no question shall be asked of the Companions of the Blazing Fire.
Hilali-Khan Verily, We have sent you (O Muhammad Peace be upon him) with the truth (Islam), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, they will enter the Hell-fire). And you will not be asked about the dwellers of the blazing Fire.
Shakir Surely We have sent you with the truth as a bearer of good news and as a warner, and you shall not be called upon to answer for the companions of the flaming fire.
Sher Ali We have sent thee with the Truth, as a bearer of glad tidings and a Warner. And thou wilt not be questioned concerning the inmates of Hell.
Khalifa We have sent you with the truth as a bearer of good news, as well as a warner. You are not answerable for those who incur Hell.
Arberry We have sent thee with the truth, good tidings to bear, and warning. Thou shalt not be questioned touching the inhabitants of Hell.
Palmer We have sent thee with the truth, a bearer of good tidings and of warning, and thou shalt not be questioned as to the fellows of hell.
Rodwell Verily, with the Truth have we sent thee, a bearer of good tidings and a warner: and of the people of Hell thou shalt not be questioned.
Sale we have sent thee in truth, a bearer of good tidings, and a preacher; and thou shalt not be questioned concerning the companions of hell.
Transliterated Arabic Inna arsalnaka bialhaqqi basheeran wanatheeran wala tus-alu Aaan as-habi aljaheemi
002:120

Pickthall And the Jews will not be pleased with thee, nor will the Christians, till thou follow their creed. Say: Lo! the guidance of Allah (Himself) is Guidance. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then wouldst thou have from Allah no protecting guardian nor helper.
Yusuf Ali Never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion. Say: "The Guidance of God, - that is the (only) Guidance." Wert thou to follow their desires after the knowledge which hath reached thee, then wouldst thou find neither Protector nor helper against God.
Hilali-Khan Never will the Jews nor the Christians be pleased with you (O Muhammad Peace be upon him) till you follow their religion. Say: "Verily, the Guidance of Allah (i.e. Islamic Monotheism) that is the (only) Guidance. And if you (O Muhammad Peace be upon him) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur'an), then you would have against Allah neither any Wali (protector or guardian) nor any helper.
Shakir And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah's guidance, that is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper.
Sher Ali And the Jews will never be pleased with thee, nor the Christians, unless thou followest their creed. Say `Surely ALLAH's guidance alone is the true guidance,' And if thou follow their evil desires after the knowledge has come to thee, thou shalt have from ALLAH, no friend nor helper.
Khalifa Neither the Jews, nor the Christians, will accept you, unless you follow their religion. Say, "GOD's guidance is the true guidance." If you acquiesce to their wishes, despite the knowledge you have received, you will find no ally or supporter to help you against GOD.
Arberry Never will the Jews be satisfied with thee, neither the Christians, not till thou followest their religion. Say: 'God's guidance is the true guidance.' If thou followest their caprices, after the knowledge that has come to thee, thou shalt have against God neither protector nor helper.
Palmer The Jews will not be satisfied with thee, nor yet the Christians, until thou followest their creed. Say, 'God's guidance is the guidance;' and if thou followest their lusts after the knowledge that has come to thee, thou hast not then from God a patron or a help.
Rodwell But until thou follow their religion, neither Jews nor Christians will be satisfied with thee. SAY: Verily, guidance of God, - that is the guidance! And if, after "the Knowledge" which hath reached thee, thou follow their desires, thou shalt find neither helper nor protector against God.
Sale But the Jews will not be pleased with thee, neither the Christians, until thou follow their religion; say, the direction of God is the [true] direction. And verily if thou follow their desires, after the knowledge which hath been given thee, thou shalt find no patron or protector against God.
Transliterated Arabic Walan tarda AAanka alyahoodu wala alnnasara hatta tattabiAAa millatahum qul inna huda Allahi huwa alhuda wala-ini ittabaAAta ahwaahum baAAda allathee jaaka mina alAAilmi ma laka mina Allahi min waliyyin wala naseerin
002:121

Pickthall Those unto whom We have given the Scripture, who read it with the right reading, those believe in it. And whoso disbelieveth in it, those are they who are the losers.
Yusuf Ali Those to whom We have sent the Book study it as it should be studied: They are the ones that believe therein: Those who reject faith therein, - the loss is their own.
Hilali-Khan Those (who embraced Islam from Bani Israel) to whom We gave the Book [the Taurat (Torah)] [or those (Muhammad's Peace be upon him companions) to whom We have given the Book (the Qur'an)] recite it (i.e. obey its orders and follow its teachings) as it should be recited (i.e. followed), they are the ones that believe therein. And whoso disbelieves in it (the Qur'an), those are they who are the losers. (Tafsir Al-Qurtubi. Vol. 2, Page 95).
Shakir Those to whom We have given the Book read it as it ought to be read. These believe in it; and whoever disbelieves in it, these it is that are the losers.
Sher Ali They to whom we have given the Book, follow it as it ought to be followed; it is these that believe therein. And whoso believes not therein, these are they who are the losers.
Khalifa Those who received the scripture, and know it as it should be known, will believe in this. As for those who disbelieve, they are the losers.
Arberry Those to whom We have given the Book and who recite it with true recitation, they believe in it; and whoso disbelieves in it, they shall be the losers.
Palmer They to whom we have brought the Book and who read it as it should be read, believe therein; and whoso disbelieve therein, 'tis they who lose thereby.
Rodwell They to whom we have given the Book, and who read it as it ought to be read, - these believe therein: but whoso believeth not therein, shall meet with perdition.
Sale They to whom we have given the book [of the Koran], and who read it with its true reading, they believe therein; and whoever believeth not therein, they shall perish.
Transliterated Arabic Allatheena ataynahumu alkitaba yatloonahu haqqa tilawatihi ola-ika yu/minoona bihi waman yakfur bihi faola-ika humu alkhasiroona
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Pickthall O Children of Israel! Remember My favour wherewith I favoured you and how I preferred you to (all) creatures.
Yusuf Ali O Children of Israel! call to mind the special favour which I bestowed upon you, and that I preferred you to all others (for My Message).
Hilali-Khan O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you to the 'Alamin (mankind and jinns) (of your time-period, in the past).
Shakir O children of Israel, call to mind My favor which I bestowed on you and that I made you excel the nations.
Sher Ali O Children of Israel! remember MY favours which I bestowed upon you, and that I exalted you above all the nations of the time.
Khalifa O Children of Israel, remember My favor which I bestowed upon you, and that I blessed you more than any other people.
Arberry Children of Israel, remember My blessing wherewith I blessed you, and that I have preferred you above all beings;
Palmer O children of Israel! remember my favours with which I favoured you, and that I have preferred you over the worlds.
Rodwell O children of Israel! remember my favour wherewith I have favoured you, and that high above all mankind have I raised you:
Sale O children of Israel, remember my favour wherewith I have favoured you, and that I have preferred you before all nations;
Transliterated Arabic Ya banee isra-eela othkuroo niAAmatiya allatee anAAamtu AAalaykum waannee faddaltukum AAala alAAalameena
002:123

Pickthall And guard (yourselves) against a day when no soul will in aught avail another, nor will compensation be accepted from it, nor will intercession be of use to it; nor will they be helped.
Yusuf Ali Then guard yourselves against a Day when one soul shall not avail another, nor shall compensation be accepted from her nor shall intercession profit her nor shall anyone be helped (from outside).
Hilali-Khan And fear the Day (of Judgement) when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped.
Shakir And be on your guard against a day when no soul shall avail another in the least neither shall any compensation be accepted from it, nor shall intercession profit it, nor shall they be helped.
Sher Ali And guard yourselves against the day when no soul shall serve as a substitute for another soul at all, nor shall any ransom be accepted from it, nor any intercession avail it, nor shall it be helped.
Khalifa Beware of the day when no soul will help another soul, no ransom will be accepted, no intercession will be useful, and no one will be helped.
Arberry and beware a day when no soul for another shall give satisfaction, and no counterpoise shall be accepted from it, nor any intercession shall be profitable to it, neither shall they be helped.
Palmer And fear the day when no soul shall pay a recompense for a soul, nor shall an equivalent be received therefrom, nor any intercession avail; and they shall not be helped.
Rodwell And dread the day when not in aught shall soul satisfy for soul, nor shall any ransom be taken from it, nor shall any intercession avail, and they shall not be helped.
Sale and dread the day wherein [one] soul shall not make satisfaction for [another] soul, neither shall any compensation be accepted from them, nor shall any intercession avail, neither shall they be helped.
Transliterated Arabic Waittaqoo yawman la tajzee nafsun AAan nafsin shay-an wala yuqbalu minha AAadlun wala tanfaAAuha shafaAAatun wala hum yunsaroona
002:124

Pickthall And (remember) when his Lord tried Abraham with (His) commands, and he fulfilled them, He said: Lo! I have appointed thee a leader for mankind. (Abraham) said: And of my offspring (will there be leaders)? He said: My covenant includeth not wrong-doers.
Yusuf Ali And remember that Abraham was tried by his Lord with certain commands, which he fulfilled: He said: "I will make thee an Imam to the Nations." He pleaded: "And also (Imams) from my offspring!" He answered: "But My Promise is not within the reach of evil-doers."
Hilali-Khan And (remember) when the Lord of Ibrahim (Abraham) [i.e., Allah] tried him with (certain) Commands, which he fulfilled. He (Allah) said (to him), "Verily, I am going to make you a leader (Prophet) of mankind." [Ibrahim (Abraham)] said, "And of my offspring (to make leaders)." (Allah) said, "My Covenant (Prophethood, etc.) includes not Zalimun (polytheists and wrong-doers)."
Shakir And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.
Sher Ali And remember when his Lord tried Abraham with certain commandments which he fulfilled, HE said, `I will make thee a leader of men.' Abraham asked, `And from among my offspring?' God said, `MY covenant does not embrace the transgressors.'
Khalifa Recall that Abraham was put to the test by his Lord, through certain commands, and he fulfilled them. (God) said, "I am appointing you an imam for the people." He said, "And also my descendants?" He said, "My covenant does not include the transgressors."
Arberry And when his Lord tested Abraham with certain words, and he fulfilled them. He said, 'Behold, I make you a leader for the people.' Said he, 'And of my seed?' He said 'My covenant shall not reach the evildoers.'
Palmer And when his Lord tried Abraham with words, and he fulfilled them, He said, 'Verily, I will set thee as a high priest for men.' Said he, ' And of my seed?' God said, 'My covenant touches not the evildoers.'
Rodwell When his Lord made trial of Abraham by commands which he fulfilled, He said, "I am about to make thee an Imam to mankind:" he said, "Of my offspring also:" "My covenant," said God, "embraceth not the evil doers."
Sale [Remember] when the Lord tried Abraham by [certain] words, which he fulfilled: [God] said, verily I will constitute thee a model of religion unto mankind; he answered, and also of my posterity; [God] said, my covenant doth not comprehend the ungodly.
Transliterated Arabic Wa-ithi ibtala ibraheema rabbuhu bikalimatin faatammahunna qala innee jaAAiluka lilnnasi imaman qala wamin thurriyyatee qala la yanalu AAahdee alththalimeena
002:125

Pickthall And when We made the House (at Makka) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).
Yusuf Ali Remember We made the House a place of assembly for men and a place of safety; and take ye the station of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in prayer).
Hilali-Khan And (remember) when We made the House (the Ka'bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka'bah] as a place of prayer (for some of your prayers, e.g. two Rak'at after the Tawaf of the Ka'bah at Makkah), and We commanded Ibrahim (Abraham) and Isma'il (Ishmael) that they should purify My House (the Ka'bah at Makkah) for those who are circumambulating it, or staying (I'tikaf), or bowing or prostrating themselves (there, in prayer).
Shakir And when We made the House a pilgrimage for men and a (place of) security, and: Appoint for yourselves a place of prayer on the standing-place of Ibrahim. And We enjoined Ibrahim and Ismail saying: Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down (and) those who prostrate themselves.
Sher Ali And remember the time when WE made the House a resort for mankind and a place of security; We said, `Take ye the station of Abraham as a place of prayer.' And we commanded Abraham and Ishmael, saying, `Purify MY House for those who perform the circuit and for those who remain therein for devotion and those who bow down and fall prostrate in Prayer.'
Khalifa We have rendered the shrine (the Ka`aba) a focal point for the people, and a safe sanctuary. You may use Abraham's shrine as a prayer house. We commissioned Abraham and Ismail: "You shall purify My house for those who visit, those who live there, and those who bow and prostrate."
Arberry And when We appointed the House to be a place of visitation for the people, and a sanctuary, and: 'Take to yourselves Abraham's station for a place of prayer.' And We made covenant with Abraham and Ishmael: 'Purify My House for those that shall go about it and those that cleave to it, to those who bow and prostrate themselves.'
Palmer And when we made the House a place of resort unto men, and a sanctuary, and (said) take the station of Abraham for a place of prayer; and covenanted with Abraham and Ishmael, saying, 'Do ye two cleanse my house for those who make the circuit, for those who pay devotions there, for those who bow down, and for those too who adore.'
Rodwell And remember when we appointed the Holy House as man's resort and safe retreat, and said, "Take ye the station of Abraham for a place of prayer:" And we commanded Abraham and Ismael, "Purify my house for those who shall go in procession round it, and those who shall abide there for devotion, and those who shall bow down and prostrate themselves."
Sale And when we appointed the [holy] house [of Mecca] to be a place of resort for mankind, and a place of security; and [said], take the station of Abraham for a place of prayer; and we covenanted with Abraham and Ismael, that they should cleanse my house for those who should compass [it], and those who should be devoutly assiduous [there], and those who should bow down and worship.
Transliterated Arabic Wa-ith jaAAalna albayta mathabatan lilnnasi waamnan waittakhithoo min maqami ibraheema musallan waAAahidna ila ibraheema wa-ismaAAeela an tahhira baytiya liltta-ifeena waalAAakifeena waalrrukkaAAi alssujoodi
002:126

Pickthall And when Abraham prayed: My Lord! Make this a region of security and bestow upon its people fruits, such of them as believe in Allah and the Last Day, He answered: As for him who disbelieveth, I shall leave him in contentment for a while, then I shall compel him to the doom of Fire - a hapless journey's end!
Yusuf Ali And remember Abraham said: "My Lord, make this a City of Peace, and feed its people with fruits, - such of them as believe in God and the Last Day." He said: "(Yea), and such as reject Faith, - for a while will I grant them their pleasure, but will soon drive them to the torment of Fire, - an evil destination (indeed)!"
Hilali-Khan And (remember) when Ibrahim (Abraham) said, "My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day." He (Allah) answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!"
Shakir And when Ibrahim said: My Lord, make it a secure town and provide its people with fruits, such of them as believe in Allah and the last day. He said: And whoever disbelieves, I will grant him enjoyment for a short while, then I will drive him to the chastisement of the fire; and it is an evil destination.
Sher Ali And remember when Abraham said, `My Lord, make this a town of peace and provide with fruits such of its dwellers as believe in ALLAH and the Last Day.' ALLAH said `And on him too who believes not, will I bestow benefits for a little while; then will I drive him to the punishment of the Fire, and an evil destination it is.
Khalifa Abraham prayed: "My Lord, make this a peaceful land, and provide its people with fruits. Provide for those who believe in GOD and the Last Day." (God) said, "I will also provide for those who disbelieve. I will let them enjoy, temporarily, then commit them to the retribution of Hell, and a miserable destiny."
Arberry And when Abraham said, 'My Lord, make this a land secure, and provide its people with fruits, such of them as believe in God and the Last Day.' He said, 'And whoso disbelieves, to him I shall give enjoyment a little, then I shall compel him to the chastisement of the Fire -- how evil a homecoming!'
Palmer When Abraham said, 'Lord, make this a town of safety, and provide the dwellers there with fruits, such as believe in God and the last day!' (God) said, ' And he who misbelieves, I will give him but little to enjoy, then will drive him to the torment of the fire, an evil journey will it be.'
Rodwell And when Abraham said, "Lord! make this secure land, and supply its people with fruits, such of them as believe in God and in the last day:" He said, "And whoso believeth not, for a little while will I bestow good things on him; then will I drive him to the torment of the Fire!" An ill passage!
Sale And when Abraham said, Lord, make this a territory of security, and bounteously bestow fruits on its inhabitants, such of them as believe in God and the last day; [God] answered, and whoever believeth not, I will bestow on him little, afterwards I will drive him to the punishment of hellfire; an ill journey shall it be!
Transliterated Arabic Wa-ith qala ibraheemu rabbi ijAAal hatha baladan aminan waorzuq ahlahu mina alththamarati man amana minhum biAllahi waalyawmi al-akhiri qala waman kafara faomattiAAuhu qaleelan thumma adtarruhu ila AAathabi alnnari wabi/sa almaseeru
002:127

Pickthall And when Abraham and Ishmael were raising the foundations of the House, (Abraham prayed): Our Lord! Accept from us (this duty). Lo! Thou, only Thou, art the Hearer, the Knower.
Yusuf Ali And remember Abraham and Isma'il raised the foundations of the House (With this prayer): "Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing.
Hilali-Khan And (remember) when Ibrahim (Abraham) and (his son) Isma'il (Ishmael) were raising the foundations of the House (the Ka'bah at Makkah), (saying), "Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower."
Shakir And when Ibrahim and Ismail raised the foundations of the House: Our Lord! accept from us; surely Thou art the Hearing, the Knowing:
Sher Ali And remember the time when Abraham and Ishmael raised the foundations of the house, praying, `Our Lord, accept this from us; for thou art the All-Hearing, the All-Knowing;
Khalifa As Abraham raised the foundations of the shrine, together with Ismail (they prayed): "Our Lord, accept this from us. You are the Hearer, the Omniscient.
Arberry And when Abraham, and Ishmael with him, raised up the foundations of the House: 'Our Lord, receive this from us; Thou art the All-hearing, the All-knowing;
Palmer And when Abraham raised up the foundations of the House with Ishmael, 'Lord! receive it from us, verily, thou art hearing and dost know.
Rodwell And when Abraham, with Ismael, raised the foundations of the House, they said, "O our Lord! accept it from us; for thou art the Hearer, the Knower.
Sale And when Abraham and Ismael raised the foundations of the house, [saying], Lord, accept [it] from us, for thou art he who heareth and knoweth:
Transliterated Arabic Wa-ith yarfaAAu ibraheemu alqawaAAida mina albayti wa-ismaAAeelu rabbana taqabbal minna innaka anta alssameeAAu alAAaleemu
002:128

Pickthall Our Lord! And make us submissive unto Thee and of our seed a nation submissive unto Thee, and show us our ways of worship, and relent toward us. Lo! Thou, only Thou, art the Relenting, the Merciful.
Yusuf Ali "Our Lord! make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful.
Hilali-Khan "Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of pilgrimage - Hajj and 'Umrah, etc.), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.
Shakir Our Lord! and make us both submissive to Thee and (raise) from our offspring a nation submitting to Thee, and show us our ways of devotion and turn to us (mercifully), surely Thou art the Oft-returning (to mercy), the Merciful.
Sher Ali `Our Lord, make us both submissive to THEE and make of our offspring a people submissive to THEE. And show us our ways of worship and turn to us with mercy; for thou art Oft-Returning with compassion, and art Merciful.
Khalifa "Our Lord, make us submitters to You, and from our descendants let there be a community of submitters to You. Teach us the rites of our religion, and redeem us. You are the Redeemer, Most Merciful.
Arberry and, our Lord, make us submissive to Thee, and of our seed a nation submissive to Thee; and show us our holy rites, and turn towards us; surely Thou turnest, and art All-compassionate;
Palmer Lord! and make us too resigned unto Thee, and of our seed also a nation resigned unto Thee, and show us our rites, and turn towards us, verily, Thou art easy to be turned and merciful.
Rodwell O our Lord! make us also Muslims, and our posterity a Muslim people; and teach us our holy rites, and be turned towards us, for thou art He who turneth, the Merciful.
Sale Lord, make us also resigned unto thee, and of our posterity a people resigned unto thee, and shew us our holy ceremonies, and be turned unto us, for thou art easy to be reconciled, and merciful:
Transliterated Arabic Rabbana waijAAalna muslimayni laka wamin thurriyyatina ommatan muslimatan laka waarina manasikana watub AAalayna innaka anta alttawwabu alrraheemu
002:129

Pickthall Our Lord! And raise up in their midst a messenger from among them who shall recite unto them Thy revelations, and shall instruct them in the Scripture and in wisdom and shall make them grow. Lo! Thou, only Thou, art the Mighty, Wise.
Yusuf Ali "Our Lord! send amongst them an Apostle of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise."
Hilali-Khan "Our Lord! Send amongst them a Messenger of their own (and indeed Allah answered their invocation by sending Muhammad Peace be upon him), who shall recite unto them Your Verses and instruct them in the Book (this Qur'an) and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood, etc.), and sanctify them. Verily! You are the All-Mighty, the All-Wise."
Shakir Our Lord! and raise up in them an Apostle from among them who shall recite to them Thy communications and teach them the Book and the wisdom, and purify them; surely Thou art the Mighty, the Wise.
Sher Ali `And, Our Lord, raise up among them a Messenger from among themselves who may recite to them THY Signs and teach them the Book and Wisdom and may purify them; surely Thou art the Mighty the Wise.
Khalifa "Our Lord, and raise among them a messenger to recite to them Your revelations, teach them the scripture and wisdom, and purify them. You are the Almighty, Most Wise."
Arberry and, our Lord, do Thou send among them a Messenger, one of them, who shall recite to them Thy signs, and teach them the Book and the Wisdom, and purify them; Thou art the All-mighty, the All-wise.'
Palmer Lord! and send them an apostle from amongst themselves, to read to them Thy signs and teach them the Book and wisdom, and to purify them; verily, Thou art the mighty and the wise.'
Rodwell O our Lord! raise up among them an apostle who may rehearse thy signs unto them, and teach them 'the Book,' and Wisdom, and purify them: for thou art the Mighty, the Wise."
Sale Lord, send them likewise an apostle from among them, who may declare thy signs unto them, and teach them the book [of the Koran] and wisdom, and may purify them; for thou art mighty and wise.
Transliterated Arabic Rabbana waibAAath feehim rasoolan minhum yatloo AAalayhim ayatika wayuAAallimuhumu alkitaba waalhikmata wayuzakkeehim innaka anta alAAazeezu alhakeemu
002:130

Pickthall And who forsaketh the religion of Abraham save him who befooleth himself? Verily We chose him in the world, and lo! in the Hereafter he is among the righteous.
Yusuf Ali And who turns away from the religion of Abraham but such as debase their souls with folly? Him We chose and rendered pure in this world: And he will be in the Hereafter in the ranks of the Righteous.
Hilali-Khan And who turns away from the religion of Ibrahim (Abraham) (i.e. Islamic Monotheism) except him who befools himself? Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous.
Shakir And who forsakes the religion of Ibrahim but he who makes himself a fool, and most certainly We chose him in this world, and in the hereafter he is most surely among the righteous.
Sher Ali And who will turn away from the religion of Abraham but he who makes a fool of himself. Him did we choose in this world, and in the next he will surely be among the righteous.
Khalifa Who would forsake the religion of Abraham, except one who fools his own soul? We have chosen him in this world, and in the Hereafter he will be with the righteous.
Arberry Who therefore shrinks from the religion of Abraham, except he be foolish-minded? Indeed, We chose him in the present world, and in the world to come he shall be among the righteous.
Palmer Who is averse from the faith of Abraham save one who is foolish of soul? for we have chosen him in this world, and in the future he is surely of the righteous.
Rodwell And who but he that hath debased his soul to folly will mislike the faith of Abraham, when we have chosen him in this world, and in the world to come he shall be of the Just?
Sale Who will be averse to the religion of Abraham, but he whose mind is infatuated? Surely we have chosen him in this world, and in that which is to come he shall be one of the righteous.
Transliterated Arabic Waman yarghabu AAan millati ibraheema illa man safiha nafsahu walaqadi istafaynahu fee alddunya wa-innahu fee al-akhirati lamina alssaliheena
002:131

Pickthall When his Lord said unto him: Surrender! he said: I have surrendered to the Lord of the Worlds.
Yusuf Ali Behold! his Lord said to him: "Bow (thy will to Me):" He said: "I bow (my will) to the Lord and Cherisher of the Universe."
Hilali-Khan When his Lord said to him, "Submit (i.e. be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of the 'Alamin (mankind, jinns and all that exists)."
Shakir When his Lord said to him, Be a Muslim, he said: I submit myself to the Lord of the worlds.
Sher Ali When his Lord said to Him, `Submit', he said, `I have already submitted to the Lord of the worlds.'
Khalifa When his Lord said to him, "Submit," he said, "I submit to the Lord of the universe."
Arberry When his Lord said to him, 'Surrender,' he said, 'I have surrendered me to the Lord of all Being.'
Palmer When his Lord said to him, 'Be resigned,' he said, 'I am resigned unto the Lord of the worlds.'
Rodwell When his Lord said to him, "Resign thyself to me," he said, "I resign myself to the Lord of the Worlds."
Sale When his Lord said unto him, resign thy self [unto me]; he answered, I have resigned my self unto the Lord of all creatures.
Transliterated Arabic Ith qala lahu rabbuhu aslim qala aslamtu lirabbi alAAalameena
002:132

Pickthall The same did Abraham enjoin upon his sons, and also Jacob, (saying): O my sons! Lo! Allah hath chosen for you the (true) religion; therefore die not save as men who have surrendered (unto Him).
Yusuf Ali And this was the legacy that Abraham left to his sons, and so did Jacob; "Oh my sons! God hath chosen the Faith for you; then die not except in the Faith of Islam."
Hilali-Khan And this (submission to Allah, Islam) was enjoined by Ibrahim (Abraham) upon his sons and by Ya'qub (Jacob), (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except in the Faith of Islam (as Muslims - Islamic Monotheism)."
Shakir And the same did Ibrahim enjoin on his sons and (so did) Yaqoob. O my sons! surely Allah has chosen for you (this) faith, therefore die not unless you are Muslims.
Sher Ali The same did Abraham enjoin upon his sons, - and Jacob also - saying, `O my sons, truly ALLAH has chosen this religion for you; so let not death overtake you except when you are in a state of complete submission.'
Khalifa Moreover, Abraham exhorted his children to do the same, and so did Jacob: "O my children, GOD has pointed out the religion for you; do not die except as submitters."
Arberry And Abraham charged his sons with this and Jacob likewise: 'My sons, God has chosen for you the religion; see that you die not save in surrender.'
Palmer And Abraham instructed his sons therein, and Jacob (saying), 'O my sons! verily, God has chosen for you a religion, do not therefore die unless ye be resigned.'
Rodwell And this to his children did Abraham bequeath, and Jacob also, saying, "O my children! truly God hath chosen a religion for you; so die not unless ye be also Muslims."
Sale And Abraham bequeathed this [religion] to his children, and Jacob [did the same, saying], my children, verily God hath chosen this religion for you, therefore die not, unless ye also be resigned.
Transliterated Arabic Wawassa biha ibraheemu baneehi wayaAAqoobu ya baniyya inna Allaha istafa lakumu alddeena fala tamootunna illa waantum muslimoona
002:133

Pickthall Or were ye present when death came to Jacob, when he said unto his sons: What will ye worship after me? They said: We shall worship thy God, the God of thy fathers, Abraham and Ishmael and Isaac, One God, and unto Him we have surrendered.
Yusuf Ali Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: "What will ye worship after me?" They said: "We shall worship Thy God and the God of thy fathers, of Abraham, Isma'il and Isaac, - the one (True) God: To Him we bow (in Islam)."
Hilali-Khan Or were you witnesses when death approached Ya'qub (Jacob)? When he said unto his sons, "What will you worship after me?" They said, "We shall worship your Ilah (God - Allah), the Ilah (God) of your fathers, Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), One Ilah (God), and to Him we submit (in Islam)."
Shakir Nay! were you witnesses when death visited Yaqoob, when he said to his sons: What will you serve after me? They said: We will serve your God and the God of your fathers, Ibrahim and Ismail and Ishaq, one God only, and to Him do we submit.
Sher Ali Were you present when death came to Jacob, when he said to his sons. `What will you worship after me?' They answered, `We will worship thy God, the God of thy fathers, Abraham and Ishmael and Isaac, the One God; and to HIM we submit ourselves.'
Khalifa Had you witnessed Jacob on his death bed; he said to his children, "What will you worship after I die?" They said, "We will worship your god; the god of your fathers Abraham, Ismail, and Isaac; the one god. To Him we are submitters."
Arberry Why, were you witnesses, when death came to Jacob? When he said to his sons, 'What will you serve after me?' They said, 'We will serve thy God and the God of thy fathers Abraham, Ishmael and Isaac, One God; to Him we surrender.'
Palmer Were ye then witnesses when Jacob was facing death, when he said to his sons, 'What will ye serve when I am gone?' They said, 'We will serve thy God, the God of thy fathers Abraham, and Ishmael, and Isaac, one God; and we are unto Him resigned.'
Rodwell Were ye present when Jacob was at the point of death? when he said to his sons, "Whom will ye worship when I am gone?" They said, "We will worship thy God and the God of thy fathers Abraham and Ismael and Isaac, one God, and to Him are we surrendered (Muslims)."
Sale Were ye present when Jacob was at the point of death? When he said to his sons, whom will ye worship after me? They answered, we will worship thy God, and the God of thy fathers Abraham, and Ismael, and Isaac, one God, and to him will we be resigned.
Transliterated Arabic Am kuntum shuhadaa ith hadara yaAAqooba almawtu ith qala libaneehi ma taAAbudoona min baAAdee qaloo naAAbudu ilahaka wa-ilaha aba-ika ibraheema wa-ismaAAeela wa-ishaqa ilahan wahidan wanahnu lahu muslimoona
002:134

Pickthall Those are a people who have passed away. Theirs is that which they earned, and yours is that which ye earn. And ye will not be asked of what they used to do.
Yusuf Ali That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case!
Hilali-Khan That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn. And you will not be asked of what they used to do.
Shakir This is a people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did.
Sher Ali Those are a people that have passed away, for them is that which they have earned, and for you is what you earn, and you shall not be questioned as to what they did.
Khalifa Such is a community from the past. They are responsible for what they earned, and you are responsible for what you earned. You are not answerable for anything they have done.
Arberry That is a nation that has passed away; there awaits them that they have earned, and there awaits you that you have earned; you shall not be questioned concerning the things they did.
Palmer That is a nation that has passed away, theirs is what they gained; and yours shall be what ye have gained; ye shall not be questioned as to that which they have done.
Rodwell That people have now passed away; they have the reward of their deeds, and ye shall have the meed of yours: but of their doings ye shall not be questioned.
Sale That people are now passed away, they have what they have gained, and ye shall have what ye gain; and ye shall not be questioned concerning that which they have done.
Transliterated Arabic Tilka ommatun qad khalat laha ma kasabat walakum ma kasabtum wala tus-aloona AAamma kano yaAAmaloona
002:135

Pickthall And they say: Be Jews or Christians, then ye will be rightly guided. Say (unto them, O Muhammad): Nay, but (we follow) the religion of Abraham, the upright, and he was not of the idolaters.
Yusuf Ali They say: "Become Jews or Christians if ye would be guided (To salvation)." Say thou: "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with God."
Hilali-Khan And they say, "Be Jews or Christians, then you will be guided." Say (to them, O Muhammad Peace be upon him), "Nay, (We follow) only the religion of Ibrahim (Abraham), Hanifa [Islamic Monotheism, i.e. to worship none but Allah (Alone)], and he was not of Al-Mushrikun (those who worshipped others along with Allah - see V.2:105)."
Shakir And they say: Be Jews or Christians, you will be on the right course. Say: Nay! (we follow) the religion of Ibrahim, the Hanif, and he was not one of the polytheists.
Sher Ali And they say, `Be ye Jews or Christians, then you will be rightly guided,' Say `Nay, but follow ye the religion of Abraham who was ever inclined to ALLAH; he was not of those who associated gods with ALLAH.'
Khalifa They said, "You have to be Jewish or Christian, to be guided." Say, "We follow the religion of Abraham - monotheism - he never was an idol worshiper."
Arberry And they say, 'Be Jews or Christians and you shall be guided.' Say thou: 'Nay, rather the creed of Abraham, a man of pure faith; he was no idolater.'
Palmer They say, 'Be ye Jews or Christians so shall ye of Abraham be guided.' Say, 'Not so! but the faith of Abraham the 'Hanif, be was not of the idolaters.'
Rodwell They say, moreover, "Become Jews or Christians that ye may have the true guidance." SAY: Nay! the religion of Abraham, the sound in faith, and not one of those who join gods with God!
Sale They say, become Jews or Christians that ye may be directed. Say, nay, [we follow] the religion of Abraham the orthodox, who was no idolater.
Transliterated Arabic Waqaloo koonoo hoodan aw nasara tahtadoo qul bal millata ibraheema haneefan wama kana mina almushrikeena
002:136

Pickthall Say (O Muslims): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered.
Yusuf Ali Say ye: "We believe in God, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to God (in Islam)."
Hilali-Khan Say (O Muslims), "We believe in Allah and that which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob), and to Al-Asbat [the twelve sons of Ya'qub (Jacob)], and that which has been given to Musa (Moses) and 'Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam)."
Shakir Say: We believe in Allah and (in) that which had been revealed to us, and (in) that which was revealed to Ibrahim and Ismail and Ishaq and Yaqoob and the tribes, and (in) that which was given to Musa and Isa, and (in) that which was given to the prophets from their Lord, we do not make any distinction between any of them, and to Him do we submit.
Sher Ali Say ye, `We believe in ALLAH and what has been revealed to us, and what was revealed to Abraham and Ishmael, and Isaac and Jacob and his children and what was given to Moses and Jesus, and what was given to all other Prophets from their Lord. We make no distinction between any of them; and to HIM we submit ourselves.'
Khalifa Say, "We believe in GOD, and in what was sent down to us, and in what was sent down to Abraham, Ismail, Isaac, Jacob, and the Patriarchs; and in what was given to Moses and Jesus, and all the prophets from their Lord. We make no distinction among any of them. To Him alone we are submitters."
Arberry Say you: 'We believe in God, and in that which has been sent down on us and sent down on Abraham, Ishmael, Isaac and Jacob, and the Tribes, and that which was given to Moses and Jesus and the Prophets, of their Lord; we make no division between any of them, and to Him we surrender.'
Palmer Say ye, 'We believe in God, and what has been revealed to us, and what has been revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the Tribes, and what was brought to Moses and Jesus, and what was brought unto the Prophets from their Lord; we will not distinguish between any one of them, and unto Him are we resigned.
Rodwell Say ye: "We believe in God, and that which hath been sent down to us, and that which hath been sent down to Abraham and Ismael and Isaac and Jacob and the tribes: and that which hath been given to Moses and to Jesus, and that which was given to the prophets from their Lord. No difference do we make between any of them: and to God are we resigned (Muslims)."
Sale Say, we believe in God, and that which hath been sent down unto us, and that which hath been sent down unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and that which was delivered unto Moses, and Jesus, and that which was delivered unto the prophets from their Lord: We make no distinction between any of them, and to [God] are we resigned.
Transliterated Arabic Qooloo amanna biAllahi wama onzila ilayna wama onzila ila ibraheema wa-ismaAAeela wa-ishaqa wayaAAqooba waal-asbati wama ootiya moosa waAAeesa wama ootiya alnnabiyyoona min rabbihim la nufarriqu bayna ahadin minhum wanahnu lahu muslimoona
002:137

Pickthall And if they believe in the like of that which ye believe, then are they rightly guided. But if they turn away, then are they in schism, and Allah will suffice thee (for defence) against them. He is the Hearer, the Knower.
Yusuf Ali So if they believe as ye believe, they are indeed on the right path; but if they turn back, it is they who are in schism; but God will suffice thee as against them, and He is the All-Hearing, the All-Knowing.
Hilali-Khan So if they believe in the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition. So Allah will suffice you against them. And He is the All-Hearer, the All-Knower.
Shakir If then they believe as you believe in Him, they are indeed on the right course, and if they turn back, then they are only in great opposition, so Allah will suffice you against them, and He is the Hearing, the Knowing.
Sher Ali And if they believe as you have believed, then they are rightly guided; but if they turn back, then they are bent upon creating a schism, and ALLAH will surely suffice thee against them, for HE is All-Hearing, the All-Knowing.
Khalifa If they believe as you do, then they are guided. But if they turn away, then they are in opposition. GOD will spare you their opposition; He is the Hearer, the Omniscient.
Arberry And if they believe in the like of that you believe in, then they are truly guided; but if they turn away, then they are clearly in schism; God will suffice you for them; He is the All-hearing, the All-knowing;
Palmer If they believe in that in which ye believe, then are they guided; but if they turn back, then are they only in a schism, and God will suffice thee against them, for He both hears and knows.
Rodwell If therefore they believe even as ye believe, then have they true guidance; but if they turn back, then do they cut themselves off from you: and God will suffice to protect thee against them, for He is the Hearer, the Knower.
Sale Now if they believe according to what ye believe, they are surely directed, but if they turn back, they are in schism. God shall support thee against them, for he is the hearer, the wise.
Transliterated Arabic Fa-in amanoo bimithli ma amantum bihi faqadi ihtadaw wa-in tawallaw fa-innama hum fee shiqaqin fasayakfeekahumu Allahu wahuwa alssameeAAu alAAaleemu
002:138

Pickthall (We take our) colour from Allah, and who is better than Allah at colouring. We are His worshippers.
Yusuf Ali (Our religion is) the Baptism of God: And who can baptize better than God? And it is He Whom we worship.
Hilali-Khan [Our Sibghah (religion) is] the Sibghah (Religion) of Allah (Islam) and which Sibghah (religion) can be better than Allah's? And we are His worshippers. [Tafsir Ibn Kathir.]
Shakir (Receive) the baptism of Allah, and who is better than Allah in baptising? and Him do we serve.
Sher Ali Say, `We have adopted the religion of ALLAH; and who is better than ALLAH in teaching religion, and him alone do we worship.'
Khalifa Such is GOD's system, and whose system is better than GOD's? "Him alone we worship."
Arberry the baptism of God; and who is there that baptizes fairer than God? Him we are serving.
Palmer The dye of God! and who is better than God at dyeing? and we are worshippers of Him.
Rodwell Islam is the Baptism of God, and who is better to baptise than God? And Him do we serve.
Sale The baptism of God [have we received], and who it better than God to baptize? Him do we worship.
Transliterated Arabic Sibghata Allahi waman ahsanu mina Allahi sibghatan wanahnu lahu AAabidoona
002:139

Pickthall Say (unto the People of the Scripture): Dispute ye with us concerning Allah when He is our Lord and your Lord? Ours are our works and yours your works. We look to Him alone.
Yusuf Ali Say: Will ye dispute with us about God, seeing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours; and that We are sincere (in our faith) in Him?
Hilali-Khan Say (O Muhammad Peace be upon him to the Jews and Christians), "Dispute you with us about Allah while He is our Lord and your Lord? And we are to be rewarded for our deeds and you for your deeds. And we are sincere to Him in worship and obedience (i.e. we worship Him Alone and none else, and we obey His Orders)."
Shakir Say: Do you dispute with us about Allah, and He is our Lord and your Lord, and we shall have our deeds and you shall have your deeds, and we are sincere to Him.
Sher Ali Say, `Do you dispute with us concerning ALLAH, while HE is our Lord and your Lord? And for us is our works and for you your works; and to HIM alone are we sincerely devoted.'
Khalifa Say, "Do you argue with us about GOD, when He is our Lord and your Lord? We are responsible for our deeds, and you are responsible for your deeds. To Him alone we are devoted."
Arberry Say: 'Would you then dispute with us concerning God, who is our Lord and your Lord? Our deeds belong to us, and to you belong your deeds; Him we serve sincerely.
Palmer Say, 'Do ye dispute with us concerning God, and He is our Lord and your Lord? Ye have your works and we have ours, and unto Him are we sincere.'
Rodwell SAY: Will ye dispute with us about God? when He is our Lord and your Lord! We have our works and ye have your works; and we are sincerely His.
Sale Say, will ye dispute with us concerning God, who is our Lord, and your Lord? We have our works, and ye have your works, and unto him are we sincerely devoted.
Transliterated Arabic Qul atuhajjoonana fee Allahi wahuwa rabbuna warabbukum walana aAAmaluna walakum aAAmalukum wanahnu lahu mukhlisoona
002:140

Pickthall Or say ye that Abraham, and Ishmael, and Isaac, and Jacob, and the tribes were Jews or Christians? Say: Do ye know best, or doth Allah? And who is more unjust than he who hideth a testimony which he hath received from Allah? Allah is not unaware of what ye do.
Yusuf Ali Or do ye say that Abraham, Isma'il Isaac, Jacob and the Tribes were Jews or Christians? Say: Do ye know better than God? Ah! who is more unjust than those who conceal the testimony they have from God? but God is not unmindful of what ye do!
Hilali-Khan Or say you that Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob) and Al-Asbat [the twelve sons of Ya'qub (Jacob)] were Jews or Christians? Say, "Do you know better or does Allah (knows better... that they all were Muslims)? And who is more unjust than he who conceals the testimony [i.e. to believe in Prophet Muhammad Peace be upon him when he comes, written in their Books. (See Verse 7:157)] he has from Allah? And Allah is not unaware of what you do."
Shakir Nay! do you say that Ibrahim and Ismail and Yaqoob and the tribes were Jews or Christians? Say: Are you better knowing or Allah? And who is more unjust than he who conceals a testimony that he has from Allah? And Allah is not at all heedless of what you do.
Sher Ali Do you say that Abraham and Ishmael, and Isaac and Jacob and his children were Jews or Christians?' Say `Do you know better or ALLAH and who is more unjust than he who hides the testimony that he has from ALLAH? And ALLAH is not unaware of what you do.'
Khalifa Do you say that Abraham, Ismail, Isaac, Jacob, and the Patriarchs were Jewish or Christian? Say, "Do you know better than GOD? Who is more evil than one who conceals a testimony he has learned from GOD? GOD is never unaware of anything you do."
Arberry Or do you say, "Abraham, Ishmael, Isaac and Jacob, and the Tribes -- they were Jews, or they were Christians"?' Say: 'Have you then greater knowledge, or God? And who does greater evil than he who conceals a testimony received from God? And God is not heedless of the things you do.'
Palmer Do ye say that Abraham, and Ishmael, and Isaac, and Jacob, and the Tribes were Jews or Christians? Say, 'Are ye more knowing than God? Who is more unjust than one who conceals a testimony that he has from God?' But God is not careless of what ye do.
Rodwell Will ye say, "Verily Abraham, and Ismael, and Isaac, and Jacob, and the tribes, were Jews or Christians?" SAY: Who knoweth best, ye, or God? And who is more in fault than he who concealeth the witness which he hath from God? But God is not regardless of what ye do.
Sale Will ye say, truly Abraham, and Ismael, and Isaac, and Jacob, and the tribes were Jews or Christians? Say, are ye wiser, or God? And who is more unjust than he who hideth the testimony which he hath [received] from God? But God is not regardless of that which ye do.
Transliterated Arabic Am taqooloona inna ibraheema wa-ismaAAeela wa-ishaqa wayaAAqooba waal-asbata kanoo hoodan aw nasara qul aantum aAAlamu ami Allahu waman athlamu mimman katama shahadatan AAindahu mina Allahi wama Allahu bighafilin AAamma taAAmaloona
002:141

Pickthall Those are a people who have passed away; theirs is that which they earned and yours that which ye earn. And ye will not be asked of what they used to do.
Yusuf Ali That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case:
Hilali-Khan That was a nation who has passed away. They shall receive the reward of what they earned, and you of what you earn. And you will not be asked of what they used to do.
Shakir This is a people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did.
Sher Ali Those are a people that have passed away, for them is what they have earned, and for you is what you earn, and you shall not be questioned as to what they did.
Khalifa That was a community from the past. They are responsible for what they earned, and you are responsible for what you earned. You are not answerable for anything they did.
Arberry That is a nation that has passed away; there awaits them that they have earned, and there awaits you that you have earned; you shall not be questioned concerning the things they did.
Palmer That is a nation that has passed away; theirs is what they gained, and yours shall be what ye have gained; ye shall not be questioned as to that which they have done.
Rodwell That people have now passed away: they have the reward of their deeds, and for you is the meed of yours; but of their doings ye shall not be questioned.
Sale That people are passed away, they have what they have gained, and ye shall have what ye gain, nor shall ye be questioned concerning that which they have done.
Transliterated Arabic Tilka ommatun qad khalat laha ma kasabat walakum ma kasabtum wala tus-aloona AAamma kanoo yaAAmaloona
002:142

Pickthall The foolish of the people will say: What hath turned them from the qiblah which they formerly observed? Say: Unto Allah belong the East and the West. He guideth whom He will unto a straight path.
Yusuf Ali The fools among the people will say: "What hath turned them from the Qibla to which they were used?" Say: To God belong both east and West: He guideth whom He will to a Way that is straight.
Hilali-Khan The fools (pagans, hypocrites, and Jews) among the people will say, "What has turned them (Muslims) from their Qiblah [prayer direction (towards Jerusalem)] to which they were used to face in prayer." Say, (O Muhammad SAW) "To Allah belong both, east and the west. He guides whom He wills to a Straight Way."
Shakir The fools among the people will say: What has turned them from their qiblah which they had? Say: The East and the West belong only to Allah; He guides whom He likes to the right path.
Sher Ali The fools among the people will say `What has turned them away from their Qiblah which they followed?' Say, `To ALLAH belong the East and the West. HE guides whom HE pleases to the right path.'
Khalifa The fools among the people would say, "Why did they change the direction of their Qiblah?" Say, "To GOD belongs the east and the west; He guides whoever wills in a straight path."
Arberry The fools among the people will say, 'What has turned them from the direction they were facing in their prayers aforetime?' Say: "To God belong the East and the West; He guides whomsoever He will to a straight path.'
Palmer The fools among men will say, 'What has turned them from their qiblah, on which they were agreed?' Say, 'God's is the east and the west, He guides whom He will unto the right path.'
Rodwell The foolish ones will say, "What hath turned them from the kebla which they used?" SAY: The East and the West are God's. He guideth whom he will into the right path.
Sale The foolish men will say, what hath turned them from their Keblah, towards which they formerly [prayed]? Say, unto God [belongeth] the east and the west: He directeth whom he pleaseth into the right way.
Transliterated Arabic Sayaqoolu alssufahao mina alnnasi ma wallahum AAan qiblatihimu allatee kanoo AAalayha qul lillahi almashriqu waalmaghribu yahdee man yashao ila siratin mustaqeemin
002:143

Pickthall Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you. And We appointed the qiblah which ye formerly observed only that We might know him who followeth the messenger, from him who turneth on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah's purpose that your faith should be in vain, for Allah is Full of Pity, Merciful toward mankind.
Yusuf Ali Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Apostle a witness over yourselves; and We appointed the Qibla to which thou wast used, only to test those who followed the Apostle from those who would turn on their heels (From the Faith). Indeed it was (A change) momentous, except to those guided by God. And never would God Make your faith of no effect. For God is to all people Most surely full of kindness, Most Merciful.
Hilali-Khan Thus We have made you [true Muslims - real believers of Islamic Monotheism, true followers of Prophet Muhammad SAW and his Sunnah (legal ways)], a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad SAW) be a witness over you. And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad SAW) from those who would turn on their heels (i.e. disobey the Messenger). Indeed it was great (heavy) except for those whom Allah guided. And Allah would never make your faith (prayers) to be lost (i.e. your prayers offered towards Jerusalem). Truly, Allah is full of kindness, the Most Merciful towards mankind.
Shakir And thus We have made you a medium (just) nation that you may be the bearers of witness to the people and (that) the Apostle may be a bearer of witness to you; and We did not make that which you would have to be the qiblah but that We might distinguish him who follows the Apostle from him who turns back upon his heels, and this was surely hard except for those whom Allah has guided aright; and Allah was not going to make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people.
Sher Ali And thus have WE made you an exalted nation, that you may be guardians over the people and the Messenger of ALLAH may be a guardian over you. And WE did not appoint the Qiblah which thou didst follow; except that WE might know him who follows the Messenger of ALLAH from him who turns upon his heels. And this is indeed hard except for those whom ALLAH has guided. And ALLAH would never let your faith go in vain; surely, ALLAH is compassionate and Merciful to the people.
Khalifa We thus made you an impartial community, that you may serve as witnesses among the people, and the messenger serves as a witness among you. We changed the direction of your original Qiblah only to distinguish those among you who readily follow the messenger from those who would turn back on their heels. It was a difficult test, but not for those who are guided by GOD. GOD never puts your worship to waste. GOD is Compassionate towards the people, Most Merciful.
Arberry Thus We appointed you a midmost nation that you might be witnesses to the people, and that the Messenger might be a witness to you; and We did not appoint the direction thou wast facing, except that We might know who followed the Messenger from him who turned on his heels -- though it were a grave thing save for those whom God has guided; but God would never leave your faith to waste - truly, God is All-gentle with the people, All-compassionate.
Palmer Thus have we made you a middle nation, to be witnesses against men, and that the Apostle may be a witness against you. We have not appointed the qiblah on which thou wert agreed, save that we might know who follows the Apostle from him who turns upon his heels although it is a great thing save to those whom God doth guide. But God will not waste your faith, for verily, God with men is kind and merciful.
Rodwell Thus have we made you a central people, that ye may be witnesses in regard to mankind, and that the apostle may be a witness in regard to you. We appointed the kebla which thou formerly hadst, only that we might know him who followeth the apostle, from him who turneth on his heels: The change is a difficulty, but not to those whom God hath guided. But God will not let your faith be fruitless; for unto man is God Merciful, Gracious.
Sale Thus have we placed you, [o Arabians], an intermediate nation, that ye may be witnesses against [the rest of] mankind, and that the apostle may be a witness against you. We appointed the Keblah towards which thou didst formerly [pray], only that we might know him who followeth the apostle, from him who turneth back on his heel; though this [change] seem a great matter, unless unto those whom God hath directed. But God will not render your faith of none effect; for God is gracious and merciful unto man.
Transliterated Arabic Wakathalika jaAAalnakum ommatan wasatan litakoonoo shuhadaa AAala alnnasi wayakoona alrrasoolu AAalaykum shaheedan wama jaAAalna alqiblata allatee kunta AAalayha illa linaAAlama man yattabiAAu alrrasoola mimman yanqalibu AAala AAaqibayhi wa-in kanat lakabeeratan illa AAala allatheena hada Allahu wama kana Allahu liyudeeAAa eemanakum inna Allaha bialnnasi laraoofun raheemun
002:144

Pickthall We have seen the turning of thy face to heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it. Lo! Those who have received the Scripture know that (this revelation) is the Truth from their Lord. And Allah is not unaware of what they do.
Yusuf Ali We see the turning of thy face (for guidance) to the heavens: now Shall We turn thee to a Qibla that shall please thee. Turn then Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord. Nor is God unmindful of what they do.
Hilali-Khan Verily! We have seen the turning of your (Muhammad's SAW) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- al-Haram (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scriptures (i.e. Jews and the Christians) know well that, that (your turning towards the direction of the Ka'bah at Makkah in prayers) is the truth from their Lord. And Allah is not unaware of what they do.
Shakir Indeed We see the turning of your face to heaven, so We shall surely turn you to a qiblah which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do.
Sher Ali Verily, WE see thee turning thy face often to heaven, surely then will we make thee turn to the Qiblah which thou likest. So turn thy face towards the Sacred Mosque; and wherever you may be, turn your faces towards it. And they to whom the Book has been given know that this is the truth from their Lord; and ALLAH is not unmindful of what they do.
Khalifa We have seen you turning your face about the sky (searching for the right direction). We now assign a Qiblah that is pleasing to you. Henceforth, you shall turn your face towards the Sacred Masjid. Wherever you may be, all of you shall turn your faces towards it. Those who received the previous scripture know that this is the truth from their Lord. GOD is never unaware of anything they do.
Arberry We have seen thee turning thy face about in the heaven; now We will surely turn thee to a direction that shall satisfy thee. Turn thy face towards the Holy Mosque; and wherever you are, turn your faces towards it. Those who have been given the Book know it is the truth from their Lord; God is not heedless of the things they do.
Palmer We see thee often turn about thy face in the heavens, but we will surely turn thee to a qiblah thou shalt like. Turn then thy face towards the Sacred Mosque; wherever ye be, turn your faces towards it; for verily, those who have the Book know that it is the truth from their Lord;- God is not careless of that which ye do.
Rodwell We have seen thee turning thy face towards every part of Heaven; but we will have thee turn to a kebla which shall please thee. Turn then thy face towards the sacred Mosque, and wherever ye be, turn your faces towards that part. They, verily, to whom "the Book" hath been given, know this to be the truth from their Lord: and God is not regardless of what ye do.
Sale We have seen thee turn about thy face towards heaven [with uncertainty], but we will cause thee to turn thy self towards a Keblah that will please thee. Turn therefore thy face towards the holy temple [of Mecca]; and wherever ye be, turn your faces towards that [place]. They to whom the scripture hath been given, know this to be truth from their Lord. God is not regardless of that which ye do.
Transliterated Arabic Qad nara taqalluba wajhika fee alssama-i falanuwalliyannaka qiblatan tardaha fawalli wajhaka shatra almasjidi alharami wahaythu ma kuntum fawalloo wujoohakum shatrahu wa-inna allatheena ootoo alkitaba layaAAlamoona annahu alhaqqu min rabbihim wama Allahu bighafilin AAamma yaAAmaloona
002:145

Pickthall And even if thou broughtest unto those who have received the Scripture all kinds of portents, they would not follow thy qiblah, nor canst thou be a follower of their qiblah; nor are some of them followers of the qiblah of others. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then surely wert thou of the evil-doers.
Yusuf Ali Even if thou wert to bring to the people of the Book all the Signs (together), they would not follow Thy Qibla; nor art thou going to follow their Qibla; nor indeed will they follow each other's Qibla. If thou after the knowledge hath reached thee, Wert to follow their (vain) desires, - then wert thou Indeed (clearly) in the wrong.
Hilali-Khan And even if you were to bring to the people of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah (prayer direction). And they will not follow each other's Qiblah (prayer direction). Verily, if you follow their desires after that which you have received of knowledge (from Allah), then indeed you will be one of the Zalimun (polytheists, wrong-doers, etc.).
Shakir And even if you bring to those who have been given the Book every sign they would not follow your qiblah, nor can you be a follower of their qiblah, neither are they the followers of each other's qiblah, and if you follow their desires after the knowledge that has come to you, then you shall most surely be among the unjust.
Sher Ali And even if thou shouldst bring every Sign to those who have been given the Book, they would not follow thy Qiblah nor wouldst thou follow their Qiblah, nor would some of them follow the Qiblah of others. And if thou shouldst follow their desires after the knowledge that has come to thee, then thou shalt surely be of the transgressors.
Khalifa Even if you show the followers of the scripture every kind of miracle, they will not follow your Qiblah. Nor shall you follow their Qiblah. They do not even follow each others' Qiblah. If you acquiesce to their wishes, after the knowledge that has come to you, you will belong with the transgressors.
Arberry Yet if thou shouldst bring to those that have been given the Book every sign, they will not follow thy direction; thou art not a follower of their direction, neither are they followers of one another's direction. If thou followest their caprices, after the knowledge that has come to thee, then thou wilt surely be among the evildoers
Palmer And if thou shouldst bring to those who have been given the Book every sign, they would not follow your qiblah; and thou art not to follow their qiblah; nor do some of them follow the qiblah of the others: and if thou followest their lusts after the knowledge that has come to thee then art thou of the evildoers.
Rodwell Even though thou shouldest bring every kind of sign to those who have received the Scriptures, yet thy kebla they will not adopt; nor shalt thou adopt their kebla; nor will one part of them adopt the kebla of the other. And if, after the knowledge which hath come to thee, thou follow their wishes, verily then wilt thou become of the unrighteous.
Sale Verily although thou shouldest shew unto those to whom the scripture hath been given, all kinds of signs, yet they will not follow thy Keblah, neither shalt thou follow their Keblah; nor will one part of them follow the Keblah of the other. And if thou follow their desires, after the knowledge which hath been given thee, verily thou wilt become [one] of the ungodly.
Transliterated Arabic Wala-in atayta allatheena ootoo alkitaba bikulli ayatin ma tabiAAoo qiblataka wama anta bitabiAAin qiblatahum wama baAAduhum bitabiAAin qiblata baAAdin wala-ini ittabaAAta ahwaahum min baAAdi ma jaaka mina alAAilmi innaka ithan lamina alththalimeena
002:146

Pickthall Those unto whom We gave the Scripture recognise (this revelation) as they recognise their sons. But lo! a party of them knowingly conceal the truth.
Yusuf Ali The people of the Book know this as they know their own sons; but some of them conceal the truth which they themselves know.
Hilali-Khan Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad SAW or the Ka'bah at Makkah) as they recongise their sons. But verily, a party of them conceal the truth while they know it - [i.e. the qualities of Muhammad SAW which are written in the Taurat (Torah) and the Injeel (Gospel)].
Shakir Those whom We have given the Book recognize him as they recognize their sons, and a party of them most surely conceal the truth while they know (it).
Sher Ali Those to whom WE have given the Book recognize it even as they recognize their sons, but surely some of them hide the truth knowingly.
Khalifa Those who received the scripture recognize the truth herein, as they recognize their own children. Yet, some of them conceal the truth, knowingly.
Arberry whom We have given the Book, and they recognize as they recognize their sons, even though there is a party of them conceal the truth and that wittingly.
Palmer Those whom we have given the Book know him as they know their sons, although a sect of them do surely hide the truth, the while they know.
Rodwell They to whom we have given the Scriptures know him - the apostle - even as they know their own children: but truly a part of them do conceal the truth, though acquainted with it.
Sale They to whom we have given the scripture know [our apostle], even as they know their own children; but some of them hide the truth, against their own knowledge.
Transliterated Arabic Allatheena ataynahumu alkitaba yaAArifoonahu kama yaAArifoona abnaahum wa-inna fareeqan minhum layaktumoona alhaqqa wahum yaAAlamoona
002:147

Pickthall It is the Truth from thy Lord (O Muhammad), so be not thou of those who waver.
Yusuf Ali The Truth is from thy Lord; so be not at all in doubt.
Hilali-Khan (This is) the truth from your Lord. So be you not one of those who doubt.
Shakir The truth is from your Lord, therefore you should not be of the doubters.
Sher Ali It is the truth from thy Lord; be not, therefore of those who doubt.
Khalifa This is the truth from your Lord; do not harbor any doubt.
Arberry The truth comes from thy Lord; then be not among the doubters.
Palmer The truth (is) from thy Lord; be not therefore one of those who doubt thereof.
Rodwell The truth is from thy Lord. Be not then of those who doubt.
Sale Truth is from thy Lord, therefore thou shalt not doubt.
Transliterated Arabic Alhaqqu min rabbika fala takoonanna mina almumtareena
002:148

Pickthall And each one hath a goal toward which he turneth; so vie with one another in good works. Wheresoever ye may be, Allah will bring you all together. Lo! Allah is Able to do all things.
Yusuf Ali To each is a goal to which God turns him; then strive together (as in a race) Towards all that is good. Wheresoever ye are, God will bring you Together. For God Hath power over all things.
Hilali-Khan For every nation there is a direction to which they face (in their prayers). So hasten towards all that is good. Wheresoever you may be, Allah will bring you together (on the Day of Resurrection). Truly, Allah is Able to do all things.
Shakir And every one has a direction to which he should turn, therefore hasten to (do) good works; wherever you are, Allah will bring you all together; surely Allah has power over all things.
Sher Ali And everyone has a goal to which he turns his whole attention. Then vie with one another in good works. Wherever you may be ALLAH will bring you all together. Surely, ALLAH has the power to do all that HE wills.
Khalifa Each of you chooses the direction to follow; you shall race towards righteousness. Wherever you may be, GOD will summon you all. GOD is Omnipotent.
Arberry Every man has his direction to which he turns; so be you forward in good works. Wherever you may be, God will bring you all together; surely God is powerful over everything.
Palmer Every sect has some one side to which they turn (in prayer); but do ye hasten onwards to good works; wherever ye are God will bring you all together; verily, God is mighty over all.
Rodwell All have a quarter of the Heavens to which they turn them; but wherever ye be, hasten emulously after good: God will one day bring you all together; verily, God is all-powerful.
Sale Every fact hath a certain tract [of heaven] to which they turn themselves [in prayer]; but for ye strive to run after good things: Wherever ye be, God will bring you all back [at the resurrection], for God is almighty.
Transliterated Arabic Walikullin wijhatun huwa muwalleeha faistabiqoo alkhayrati aynama takoonoo ya/ti bikumu Allahu jameeAAan inna Allaha AAala kulli shay-in qadeerun
002:149

Pickthall And whencesoever thou comest forth (for prayer, O Muhammad) turn thy face toward the Inviolable Place of Worship. Lo! it is the Truth from thy Lord. Allah is not unaware of what ye do.
Yusuf Ali From whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; that is indeed the truth from the Lord. And God is not unmindful of what ye do.
Hilali-Khan And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid-al-Haram (at Makkah), that is indeed the truth from your Lord. And Allah is not unaware of what you do.
Shakir And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and surely it is the very truth from your Lord, and Allah is not at all heedless of what you do.
Sher Ali And from wheresoever thou comest forth, turn thy face towards the Sacred Mosque; for that is indeed the truth from thy Lord. And ALLAH is not unmindful of what you do.
Khalifa Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid. This is the truth from your Lord. GOD is never unaware of anything you all do.
Arberry From whatsoever place thou issuest, turn thy face towards the Holy Mosque; it is the truth from thy Lord. God is not heedless of the things you do.
Palmer From whencesoever thou comest forth, there turn thy face towards the Sacred Mosque, for it is surely truth from thy Lord; God is not careless about what ye do.
Rodwell And from whatever place thou comest forth, turn thy face toward the sacred Mosque; for this is the truth from thy Lord; and God is not inattentive to your doings.
Sale And from what place soever thou comest forth, turn thy face towards the holy temple; for this is truth from thy Lord; neither is God regardless of that which ye do.
Transliterated Arabic Wamin haythu kharajta fawalli wajhaka shatra almasjidi alharami wa-innahu lalhaqqu min rabbika wama Allahu bighafilin AAamma taAAmaloona
002:150

Pickthall Whencesoever thou comest forth turn thy face toward the Inviolable Place of Worship; and wheresoever ye may be (O Muslims) turn your faces toward it (when ye pray) so that men may have no argument against you, save such of them as do injustice - Fear them not, but fear Me! - and so that I may complete My grace upon you, and that ye may be guided.
Yusuf Ali So from whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; and wheresoever ye are, Turn your face thither: that there be no ground of dispute against you among the people, except those of them that are bent on wickedness; so fear them not, but fear Me; and that I may complete My favours on you, and ye May (consent to) be guided;
Hilali-Khan And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid-al-Haram (at Makkah), and wheresoever you are, turn your faces towards, it (when you pray) so that men may have no argument against you except those of them that are wrong-doers, so fear them not, but fear Me! - And so that I may complete My Blessings on you and that you may be guided.
Shakir And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and wherever you are turn your faces towards it, so that people shall have no accusation against you, except such of them as are unjust; so do not fear them, and fear Me, that I may complete My favor on you and that you may walk on the right course.
Sher Ali And from wheresoever thou comest forth, turn thy face towards the Sacred Mosque; and wherever you be, turn your faces towards it that people may have no argument against you, except those who are unjust - so fear them not, but fear ME - and that I may perfect MY favour upon you, and that you may be rightly guided.
Khalifa Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid; wherever you might be, you shall turn your faces (during Salat) towards it. Thus, the people will have no argument against you, except the transgressors among them. Do not fear them, and fear Me instead. I will then perfect My blessings upon you, that you may be guided.
Arberry From whatsoever place thou issuest, turn thy face towards the Holy Mosque; and wherever you may be, turn your faces towards it, that the people may not have any argument against you, excepting the evildoers of them; and fear you them not, but fear you Me; and that I may perfect My blessing upon you, and that haply so you may be guided;
Palmer And from whencesoever thou comest forth, there turn thy face towards the Sacred Mosque, and wheresoever ye are, turn your faces towards it, that men may have no argument against you, save only those of them who are unjust; and fear them not, but fear me and I will fulfil my favours to you, perchance ye may be guided yet.
Rodwell And from whatever place thou comest forth, turn thy face toward the sacred Mosque; and wherever ye be, to that part turn your faces, lest men have cause of dispute against you: but as for the impious among them, fear them not; but fear me, that I may perfect my favours on you, and that ye may be guided aright.
Sale From what place soever thou comest forth, turn thy face towards the holy temple; and wherever ye be, thitherward turn your faces, left men have matter of dispute against you; but as for those among them who are unjust doers, fear them not, but fear me, that I may accomplish my grace upon you, and that ye may be directed.
Transliterated Arabic Wamin haythu kharajta fawalli wajhaka shatra almasjidi alharami wahaythu ma kuntum fawalloo wujoohakum shatrahu li-alla yakoona lilnnasi AAalaykum hujjatun illa allatheena thalamoo minhum fala takhshawhum waikhshawnee wali-otimma niAAmatee AAalaykum walaAAallakum tahtadoona
002:151

Pickthall Even as We have sent unto you a messenger from among you, who reciteth unto you Our revelations and causeth you to grow, and teacheth you the Scripture and wisdom, and teacheth you that which ye knew not.
Yusuf Ali A similar (favour have ye already received) in that We have sent among you an Apostle of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge.
Hilali-Khan Similarly (to complete My Blessings on you) We have sent among you a Messenger (Muhammad SAW) of your own, reciting to you Our Verses (the Qur'an) and sanctifying you, and teaching you the Book (the Qur'an) and the Hikmah (i.e. Sunnah, Islamic laws and Fiqh - jurisprudence), and teaching you that which you used not to know.
Shakir Even as We have sent among you an Apostle from among you who recites to you Our communications and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know.
Sher Ali Even as WE have sent to you a Messenger from among yourselves who recites OUR Signs to you, and purifies you, and teaches you the Book and Wisdom, and teaches you that which you knew not.
Khalifa (Blessings) such as the sending of a messenger from among you to recite our revelations to you, purify you, teach you the scripture and wisdom, and to teach you what you never knew.
Arberry as also We have sent among you, of yourselves, a Messenger, to recite Our signs to you and to purify you, and to teach you the Book and the Wisdom, and to teach you that you knew not.
Palmer Thus have we sent amongst you an apostle of yourselves, to recite to you our signs, to purify you and teach you the Book and wisdom, and to teach you what ye did not know;
Rodwell And we sent to you an apostle from among yourselves to rehearse our signs unto you, and to purify you, and to instruct you in "the Book," and in the wisdom, and to teach you that which ye knew not:
Sale As we have sent unto you an apostle from among you, to rehearse our signs unto you, and to purify you, and to teach you the book [of the Koran] and wisdom, and to teach you that which ye knew not:
Transliterated Arabic Kama arsalna feekum rasoolan minkum yatloo AAalaykum ayatina wayuzakkeekum wayuAAallimukumu alkitaba waalhikmata wayuAAallimukum ma lam takoonoo taAAlamoona
002:152

Pickthall Therefore remember Me, I will remember you. Give thanks to Me, and reject not Me.
Yusuf Ali Then do ye remember Me; I will remember you. Be grateful to Me, and reject not Faith.
Hilali-Khan Therefore remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.
Shakir Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me.
Sher Ali Therefore, remember ME and I will remember you; and be thankful to ME and do not be ungrateful to ME.
Khalifa You shall remember Me, that I may remember you, and be thankful to Me; do not be unappreciative.
Arberry So remember Me, and I will remember you; and be thankful to Me; and be you not ungrateful towards Me.
Palmer remember me, then, and I will remember you; thank me, and do not misbelieve.
Rodwell Therefore remember me: I will remember you; and give me thanks and be not ungrateful.
Sale Therefore remember me, and I will remember you, and give thanks unto me, and be not unbelievers.
Transliterated Arabic Faothkuroonee athkurkum waoshkuroo lee wala takfurooni
002:153

Pickthall O ye who believe! Seek help in steadfastness and prayer. Lo! Allah is with the steadfast.
Yusuf Ali O ye who believe! seek help with patient perseverance and prayer; for God is with those who patiently persevere.
Hilali-Khan O you who believe! Seek help in patience and As-Salat (the prayer). Truly! Allah is with As-Sabirin (the patient ones, etc.).
Shakir O you who believe! seek assistance through patience and prayer; surely Allah is with the patient.
Sher Ali O ye who believe, seek help through perseverance and Prayer; surely, ALLAH is with those who patiently persevere.
Khalifa O you who believe, seek help through steadfastness and the Contact Prayers (Salat). GOD is with those who steadfastly persevere.
Arberry O all you who believe, seek you help in patience and prayer; surely God is with the patient.
Palmer O ye who do believe! seek aid from patience and from prayer, verily, God is with the patient.
Rodwell O ye who believe! seek help with patience and with prayer, for God is with the patient.
Sale O [true] believers, beg assistance with patience and prayer, for God is with the patient.
Transliterated Arabic Ya ayyuha allatheena amanoo istaAAeenoo bialssabri waalssalati inna Allaha maAAa alssabireena
002:154

Pickthall And call not those who are slain in the way of Allah "dead." Nay, they are living, only ye perceive not.
Yusuf Ali And say not of those who are slain in the way of God: "They are dead." Nay, they are living, though ye perceive (it) not.
Hilali-Khan And say not of those who are killed in the Way of Allah, "They are dead." Nay, they are living, but you perceive (it) not.
Shakir And do not speak of those who are slain in Allah's way as dead; nay, (they are) alive, but you do not perceive.
Sher Ali And say not of those who are slain in the way of ALLAH that they are dead; nay they are living, only you perceive not.
Khalifa Do not say of those who are killed in the cause of GOD, "They are dead." They are alive at their Lord, but you do not perceive.
Arberry And say not of those slain in God's way, 'They are dead'; rather they are living, but you are not aware.
Palmer And say not of those who are slain in God's way (that they are) dead, but rather living; but ye do not perceive.
Rodwell And say not of those who are slain on God's path that they are Dead; nay, they are Living! But ye understand not.
Sale And say not of those who are slain in fight for the religion of God, that [they are] dead; yea, [they are] living: But ye do not understand.
Transliterated Arabic Wala taqooloo liman yuqtalu fee sabeeli Allahi amwatun bal ahyaon walakin la tashAAuroona
002:155

Pickthall And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast,
Yusuf Ali Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere,
Hilali-Khan And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones, etc.).
Shakir And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient,
Sher Ali And WE will try you with something of fear and hunger, and loss of wealth and lives and fruits; but give glad tidings to those who patiently persevere.
Khalifa We will surely test you through some fear, hunger, and loss of money, lives, and crops. Give good news to the steadfast.
Arberry Surely We will try you with something of fear and hunger, and diminution of goods and lives and fruits; yet give thou good tidings unto the patient
Palmer We will try you with something of fear, and hunger and loss of wealth, and souls and fruit; but give good tidings to the patient,
Rodwell With somewhat of fear and hunger, and loss of wealth, and lives, and fruits, will we surely prove you: but bear good tidings to the patient,
Sale We will surely prove you [by afflicting you] in some measure with fear, and hunger, and decrease of wealth, and [loss] of lives, and [scarcity] of fruits: But bear good tidings unto the patient,
Transliterated Arabic Walanabluwannakum bishay-in mina alkhawfi waaljooAAi wanaqsin mina al-amwali waal-anfusi waalththamarati wabashshiri alssabireena
002:156

Pickthall Who say, when a misfortune striketh them: Lo! we are Allah's and lo! unto Him we are returning.
Yusuf Ali Who say, when afflicted with calamity: "To God We belong, and to Him is our return": -
Hilali-Khan Who, when afflicted with calamity, say: "Truly! To Allah we belong and truly, to Him we shall return."
Shakir Who, when a misfortune befalls them, say: Surely we are Allah's and to Him we shall surely return.
Sher Ali Who, when a misfortune overtakes them, say, `Surely, to ALLAH we belong and to HIM shall we return.'
Khalifa When an affliction befalls them, they say, "We belong to GOD, and to Him we are returning."
Arberry who, when they are visited by an affliction, say, 'Surely we belong to God, and to Him we return';
Palmer who when there falls on them a calamity say, 'Verily, we are God's and, verily, to Him do we return.'
Rodwell Who when a mischance chanceth them, say, "Verily we are God's, and to Him shall we return:"
Sale who when a misfortune befalleth them, say, we are God's, and unto him shall we surely return.
Transliterated Arabic Allatheena itha asabat-hum museebatun qaloo inna lillahi wa-inna ilayhi rajiAAoona
002:157

Pickthall Such are they on whom are blessings from their Lord, and mercy. Such are the rightly guided.
Yusuf Ali They are those on whom (Descend) blessings from God, and Mercy, and they are the ones that receive guidance.
Hilali-Khan They are those on whom are the Salawat (i.e. blessings, etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones.
Shakir Those are they on whom are blessings and mercy from their Lord, and those are the followers of the right course.
Sher Ali It is these on whom descend blessings from their Lord and also mercy, and it is these that are rightly guided.
Khalifa These have deserved blessings from their Lord and mercy. These are the guided ones.
Arberry upon those rest blessings and mercy from their Lord, and those -- they are the truly guided.
Palmer These, on them are blessings from their Lord and mercy, and they it is who are guided.
Rodwell On them shall be blessings from their Lord, and mercy: and these! - they are the rightly guided.
Sale Upon them shall be blessings from their Lord and mercy, and they are the rightly directed.
Transliterated Arabic Ola-ika AAalayhim salawatun min rabbihim warahmatun waola-ika humu almuhtadoona
002:158

Pickthall Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of God) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord, (for him) lo! Allah is Responsive, Aware.
Yusuf Ali Behold! Safa and Marwa are among the Symbols of God. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeyeth his own impulse to good, - be sure that God is He Who recogniseth and knoweth.
Hilali-Khan Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah. So it is not a sin on him who perform Hajj or 'Umrah (pilgrimage) of the House (the Ka'bah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah). And whoever does good voluntarily, then verily, Allah is All-Recogniser, All-Knower.
Shakir Surely the Safa and the Marwa are among the signs appointed by Allah; so whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them both; and whoever does good spontaneously, then surely Allah is Grateful, Knowing.
Sher Ali Surely, Al-Safa and Al-Marwah are among the Signs of ALLAH. It is therefore no sin for him who is on Pilgrimage to the House, or performs Umrah, or go around the two. And whoso does good beyond what is obligatory, surely then, ALLAH is appreciative of good deeds, and All-Knowing.
Khalifa The knolls of Safa and Marwah are among the rites decreed by GOD. Anyone who observes Hajj or `Umrah commits no error by traversing the distance between them. If one volunteers more righteous works, then GOD is Appreciative, Omniscient.
Arberry Safa and Marwa are among the waymarks of God; so whosoever makes the Pilgrimage to the House, or the Visitation, it is no fault in him to circumambulate them; and whoso volunteers good, God is All-grateful, All-knowing
Palmer Verily, Zafa and Merwah are of the beacons of God, and he who makes the pilgrimage unto the House, or visits it, it is no crime for him to compass them both about; and he who obeys his own impulse to a good work,- God is grateful and doth know.
Rodwell Verily, Safa and Marwah are among the monuments of God: whoever then maketh a pilgrimage to the temple, or visiteth it, shall not be to blame if he go round about them both. And as for him who of his own accord doeth what is good - God is Grateful, Knowing.
Sale Moreover Safa and Merwah are [two] of the monuments of God: Whoever therefore goeth on pilgrimage to the temple [of Mecca] or visiteth it, it shall be no crime in him if he compass them both. And as for him who voluntarily performeth a good work; verily God is grateful and knowing.
Transliterated Arabic Inna alssafa waalmarwata min shaAAa-iri Allahi faman hajja albayta awi iAAtamara fala junaha AAalayhi an yattawwafa bihima waman tatawwaAAa khayran fa-inna Allaha shakirun AAaleemun
002:159

Pickthall Lo! Those who hide the proofs and the guidance which We revealed, after We had made it clear to mankind in the Scripture: such are accursed of Allah and accursed of those who have the power to curse.
Yusuf Ali Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the people in the Book, - on them shall be God's curse, and the curse of those entitled to curse, -
Hilali-Khan Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers.
Shakir Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too).
Sher Ali Those who hide what WE have sent down of Signs and guidance after WE have made it clear for the people in the Book, it is these whom ALLAH curses; so curse them those who have the right to curse.
Khalifa Those who conceal our revelations and guidance, after proclaiming them for the people in the scripture, are condemned by GOD; they are condemned by all the condemners.
Arberry Those who conceal the clear signs and the guidance that We have sent down, after We have shown them clearly in the Book -- they shall be cursed by God and the cursers,
Palmer Verily, those who hide what we have revealed of manifest signs and of guidance after we have manifested it to men in the Book, them God shall curse, and those who curse shall curse them too.
Rodwell They who conceal aught that we have sent down, either of clear proof or of guidance, after what we have so clearly shewn to men in the Book, God shall curse them, and they who curse shall curse them.
Sale They who conceal any of the evident signs, or the direction which we have sent down, after what we have manifested unto men in the scripture, God shall curse them; and they who curse shall curse them.
Transliterated Arabic Inna allatheena yaktumoona ma anzalna mina albayyinati waalhuda min baAAdi ma bayyannahu lilnnasi fee alkitabi ola-ika yalAAanuhumu Allahu wayalAAanuhumu allaAAinoona
002:160

Pickthall Except those who repent and amend and make manifest (the truth). These it is toward whom I relent. I am the Relenting, the Merciful.
Yusuf Ali Except those who repent and make amends and openly declare (the Truth): To them I turn; for I am Oft-returning, Most Merciful.
Hilali-Khan Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.
Shakir Except those who repent and amend and make manifest (the truth), these it is to whom I turn (mercifully); and I am the Oft-returning (to mercy), the Merciful.
Sher Ali But they who repent and amend and openly declare the truth, it is these to whom I turn with forgiveness, and I am Oft-Returning with compassion and Merciful.
Khalifa As for those who repent, reform, and proclaim, I redeem them. I am the Redeemer, Most Merciful.
Arberry save such as repent and make amends, and show clearly -- towards them I shall turn; I turn, All-compassionate.
Palmer Save those who turn and do right and make (the signs) manifest; these will I turn to again, for I am easy to be turned and merciful.
Rodwell But as for those who turn to me, and amend and make known the truth, even unto them will I turn me, for I am He who Turneth, the Merciful.
Sale But as for those who repent and amend, and make known [what they concealed], I will be turned unto them, for I am easy to be reconciled and merciful.
Transliterated Arabic Illa allatheena taboo waaslahoo wabayyanoo faola-ika atoobu AAalayhim waana alttawwabu alrraheemu
002:161

Pickthall Lo! Those who disbelieve, and die while they are disbelievers; on them is the curse of Allah and of angels and of men combined.
Yusuf Ali Those who reject Faith, and die rejecting, - on them is God's curse, and the curse of angels, and of all mankind;
Hilali-Khan Verily, those who disbelieve, and die while they are disbelievers, it is they on whom is the Curse of Allah and of the angels and of mankind, combined.
Shakir Surely those who disbelieve and die while they are disbelievers, these it is on whom is the curse of Allah and the angels and men all;
Sher Ali Those who disbelieve and die while they are disbelievers, on them shall be the curse of ALLAH and of the angels and of men all together.
Khalifa Those who disbelieve and die as disbelievers, have incurred the condemnation of GOD, the angels, and all the people (on the Day of Judgment).
Arberry But those who disbelieve, and die disbelieving -- upon them shall rest the curse of God and the angels, and of men altogether,
Palmer Verily, those who misbelieve and die while still in misbelief, on them is the curse of God, and of the angels, and of mankind altogether;
Rodwell Verily, they who are infidels and die infidels, - these! upon them shall be the malison of God and of angels and of all men:
Sale Surely they who believe not, and die in their unbelief, upon them shall be the curse of God, and of the angels, and of all men;
Transliterated Arabic Inna allatheena kafaroo wamatoo wahum kuffarun ola-ika AAalayhim laAAnatu Allahi waalmala-ikati waalnnasi ajmaAAeena
002:162

Pickthall They ever dwell therein. The doom will not be lightened for them, neither will they be reprieved.
Yusuf Ali They will abide therein: Their penalty will not be lightened, nor will respite be their (lot).
Hilali-Khan They will abide therein (under the curse in Hell), their punishment will neither be lightened, nor will they be reprieved.
Shakir Abiding in it; their chastisement shall not be lightened nor shall they be given respite.
Sher Ali They shall remain under it. The punishment shall not be lightened for them, nor shall they be granted respite.
Khalifa Eternally they abide therein. The retribution is never commuted for them, nor are they reprieved.
Arberry therein dwelling forever; the chastisement shall not be lightened for them; no respite shall be given them.
Palmer to dwell therein for aye; the torment shall not be lightened for them, nor shall they be looked upon.
Rodwell Under it shall they remain for ever: their torment shall not be lightened, and God will not even look upon them!
Sale they shall remain under it for ever, their punishment shall not be alleviated, neither shall they be regarded.
Transliterated Arabic Khalideena feeha la yukhaffafu AAanhumu alAAathabu wala hum yuntharoona
002:163

Pickthall Your God is One God; there is no God save Him, the Beneficent, the Merciful.
Yusuf Ali And your God is One God: There is no god but He, Most Gracious, Most Merciful.
Hilali-Khan And your Ilah (God) is One Ilah (God - Allah), La ilaha illa Huwa (there is none who has the right to be worshipped but He), the Most Beneficent, the Most Merciful.
Shakir And your God is one God! there is no god but He; He is the Beneficent, the Merciful.
Sher Ali And your God is One God; there is no God but HE, the Gracious, the Merciful.
Khalifa Your god is one god; there is no god but He, Most Gracious, Most Merciful.
Arberry Your God is One God; there is no god but He, the All-merciful, the All-compassionate.
Palmer Your God is one God; there is no God but He, the merciful, the compassionate.
Rodwell Your God is one God: there is no God but He, the Compassionate, the Merciful.
Sale Your God is one God, there is no God but he, the most merciful.
Transliterated Arabic Wa-ilahukum ilahun wahidun la ilaha illa huwa alrrahmanu alrraheemu
002:164

Pickthall Lo! In the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's Sovereignty) for people who have sense.
Yusuf Ali Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which God Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth; - (Here) indeed are Signs for a people that are wise.
Hilali-Khan Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayat (proofs, evidences, signs, etc.) for people of understanding.
Shakir Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the heaven and the earth, there are signs for a people who understand.
Sher Ali Verily, in the creation of the heavens and the earth and in the alternation of the night and the day, and in the ships that sail the sea with that which profits men, and in the water which ALLAH sends down from the sky and quickens therewith the earth after its death and scatters therein all kinds of beasts, and in the change of the winds and the clouds pressed into service between the heaven and the earth - are indeed Signs for the people who use their understanding.
Khalifa In the creation of the heavens and the earth, the alternation of night and day, the ships that roam the ocean for the benefit of the people, the water that GOD sends down from the sky to revive dead land and to spread in it all kinds of creatures, the manipulation of the winds, and the clouds that are placed between the sky and the earth, there are sufficient proofs for people who understand.
Arberry Surely in the creation of the heavens and the earth and the alternation of night and day and the ship that runs in the sea with profit to men, and the water God sends down from heaven therewith reviving the earth after it is dead and His scattering abroad in it all manner of crawling thing, and the turning about of the winds and the clouds compelled between heaven and earth -- surely there are signs for a people having understanding.
Palmer Verily, in the creation of the heavens and the earth, and the alternation of night and day, and in the ship that runneth in the sea with that which profits man, and in what water God sends down from heaven and quickens therewith the earth after its death, and spreads abroad therein all kinds of cattle, and in the shifting of the winds, and in the clouds that are pressed into service betwixt heaven and earth, are signs to people who can understand.
Rodwell Assuredly in the creation of the Heavens and of the Earth; and in the alternation of night and day; and in the ships which pass through the sea with what is useful to man; and in the rain which God sendeth down from Heaven, giving life by it to the earth after its death, and by scattering over it all kinds of cattle; and in the change of the winds, and in the clouds that are made to do service between the Heaven and the Earth; - are signs for those who understand.
Sale Now in the creation of heaven and earth, and the vicissitude of night and day, and in the ship which saileth in the sea, [loaden] with what is profitable for mankind, and in the [rain] water which God sendeth from heaven, quickening thereby the dead earth, and replenishing the same with all sorts of cattle, and in the change of winds, and the clouds that are compelled to do service between heaven and earth, are signs to people of understanding:
Transliterated Arabic Inna fee khalqi alssamawati waal-ardi waikhtilafi allayli waalnnahari waalfulki allatee tajree fee albahri bima yanfaAAu alnnasa wama anzala Allahu mina alssama-i min ma-in faahya bihi al-arda baAAda mawtiha wabaththa feeha min kulli dabbatin watasreefi alrriyahi waalssahabi almusakhkhari bayna alssama-i waal-ardi laayatin liqawmin yaAAqiloona
002:165

Pickthall Yet of mankind are some who take unto themselves (objects of worship which they set as) rivals to Allah, loving them with a love like (that which is the due) of Allah (only) - those who believe are stauncher in their love for Allah - Oh, that those who do evil had but known, (on the day) when they behold the doom, that power belongeth wholly to Allah, and that Allah is severe in punishment!
Yusuf Ali Yet there are men who take (for worship) others besides God, as equal (with God): They love them as they should love God. But those of Faith are overflowing in their love for God. If only the unrighteous could see, behold, they would see the penalty: that to God belongs all power, and God will strongly enforce the penalty.
Hilali-Khan And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allah and that Allah is Severe in punishment.
Shakir And there are some among men who take for themselves objects of worship besides Allah, whom they love as they love Allah, and those who believe are stronger in love for Allah and O, that those who are unjust had seen, when they see the chastisement, that the power is wholly Allah's and that Allah is severe in requiting (evil).
Sher Ali And there are some among men who take for themselves objects of worship other than ALLAH, loving them as they should love ALLAH. But believers are stronger in their love for ALLAH. And if those who transgress could now see the time when they shall see the punishment, they would realize that all power belongs to ALLAH and that ALLAH is severe in punishing.
Khalifa Yet, some people set up idols to rival GOD, and love them as if they are GOD. Those who believe love GOD the most. If only the transgressors could see themselves when they see the retribution! They will realize then that all power belongs to GOD alone, and that GOD's retribution is awesome.
Arberry Yet there be men who take to themselves compeers apart from God, loving them as God is loved; but those that believe love God more ardently. O if the evildoers might see, when they see the chastisement, that the power altogether belongs to God, and that God is terrible in chastisement,
Palmer Yet are there some amongst mankind who take to themselves peers other than God; they love them as they should love God while those who believe love God more. O that those who are unjust could only see, when they see the torment, that power is altogether God's! Verily, God is keen to torment.
Rodwell Yet there are men who take to them idols along with God, and love them with the love of God: But stronger in the faithful is the love of God. Oh! the impious will see, when they see their chastisement, that all power is God's, and that God is severe in chastising.
Sale Yet some men take idols beside God, and love them as with the love [due to] God; but the true believers are more servant in love towards God. Oh that they who act unjustly did perceive, when they behold their punishment, that all power belongeth unto God, and that he is severe in punishing!
Transliterated Arabic Wamina alnnasi man yattakhithu min dooni Allahi andadan yuhibboonahum kahubbi Allahi waallatheena amanoo ashaddu hubban lillahi walaw yara allatheena thalamoo ith yarawna alAAathaba anna alquwwata lillahi jameeAAan waanna Allaha shadeedu alAAathabi
002:166

Pickthall (On the day) when those who were followed disown those who followed (them), and they behold the doom, and all their aims collapse with them.
Yusuf Ali Then would those who are followed clear themselves of those who follow (them) : They would see the penalty, and all relations between them would be cut off.
Hilali-Khan When those who were followed, disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them.
Shakir When those who were followed shall renounce those who followed (them), and they see the chastisement and their ties are cut asunder.
Sher Ali Could they but see when those who were followed shall disown their followers and shall see the punishment and all their ties shall be cut asunder.
Khalifa Those who were followed will disown those who followed them. They will see the retribution, and all ties among them will be severed.
Arberry when those that were followed disown their followers, and they see the chastisement, and their cords are cut asunder,
Palmer When those who are followed clear themselves of those who followed them, and see the torment, and the cords are cut asunder,
Rodwell When those who have had followers shall declare themselves clear from their followers after that they have seen the chastisement, and when the ties between them shall be cut asunder;
Sale When those who have been followed, shall separate themselves from their followers, and shall see the punishment, and the cords of relation between them shall be cut in sunder;
Transliterated Arabic Ith tabarraa allatheena ittubiAAoo mina allatheena ittabaAAoo waraawoo alAAathaba wataqattaAAat bihimu al-asbabu
002:167

Pickthall And those who were but followers will say: If a return were possible for us, we would disown them even as they have disowned us. Thus will Allah show them their own deeds as anguish for them, and they will not emerge from the Fire.
Yusuf Ali And those who followed would say: "If only We had one more chance, We would clear ourselves of them, as they have cleared themselves of us." Thus will God show them (The fruits of) their deeds as (nothing but) regrets. Nor will there be a way for them out of the Fire.
Hilali-Khan And those who followed will say: "If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us." Thus Allah will show them their deeds as regrets for them. And they will never get out of the Fire.
Shakir And those who followed shall say: Had there been for us a return, then we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them, and they shall not come forth from the fire.
Sher Ali And those who followed shall say, `If we could only return, we would disown them even as they have disowned us.' Thus will ALLAH show them their works as anguish for them, and that they shall not get out of the fire.
Khalifa Those who followed will say, "If we can get another chance, we will disown them, as they have disowned us now." GOD thus shows them the consequences of their works as nothing but remorse; they will never exit Hell.
Arberry and those that followed say, 'O if only we might return again and disown them, as they have disowned us!' Even so God shall show them their works. O bitter regrets for them! Never shall they issue from the Fire.
Palmer those who followed shall say, 'Had we but another turn, then would we clear ourselves of them as they have cleared themselves of us.' So will God show them their works; for them are sighs, and they shall not come forth from out the fire.
Rodwell The followers shall say, "Could we but return to life we would keep ourselves clear from them, as they have declared themselves clear of us." So will God shew them their works! Sighing is upon them! but, forth from the fire they come not.
Sale the followers shall say, if we could return [to life], we would separate our selves from them, as they have [now] separated themselves from us. So God will shew them their works; they shall sigh grievously and shall not come forth from the fire [of hell].
Transliterated Arabic Waqala allatheena ittabaAAoo law anna lana karratan fanatabarraa minhum kama tabarraoo minna kathalika yureehimu Allahu aAAmalahum hasaratin AAalayhim wama hum bikharijeena mina alnnari
002:168

Pickthall O mankind! Eat of that which is lawful and wholesome in the earth, and follow not the footsteps of the devil. Lo! he is an open enemy for you.
Yusuf Ali O ye people! Eat of what is on earth, Lawful and good; and do not follow the footsteps of the evil one, for he is to you an avowed enemy.
Hilali-Khan O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaitan (Satan). Verily, he is to you an open enemy.
Shakir O men! eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Shaitan; surely he is your open enemy.
Sher Ali O ye men! eat of what is lawful and good in the earth; and follow not the footsteps of Satan, surely he is to you an open enemy.
Khalifa O people, eat from the earth's products all that is lawful and good, and do not follow the steps of Satan; he is your most ardent enemy.
Arberry O men, eat of what is in the earth lawful and good; and follow not the steps of Satan; he is a manifest foe to you.
Palmer O ye folk! eat of what is in the earth, things lawful and things good, and follow not the footsteps of Satan, verily, to you he is an open foe.
Rodwell Oh men! eat of that which is lawful and good on the earth, but follow not the steps of Satan, for he is your avowed enemy:
Sale O men, eat of that which is lawful and good on the earth; and tread not in the steps of the devil, for he is your open enemy.
Transliterated Arabic Ya ayyuha alnnasu kuloo mimma fee al-ardi halalan tayyiban wala tattabiAAoo khutuwati alshshaytani innahu lakum AAaduwwun mubeenun
002:169

Pickthall He enjoineth upon you only the evil and the foul, and that ye should tell concerning Allah that which ye know not.
Yusuf Ali For he commands you what is evil and shameful, and that ye should say of God that of which ye have no knowledge.
Hilali-Khan [Shaitan (Satan)] commands you only what is evil and Fahsha (sinful), and that you should say against Allah what you know not.
Shakir He only enjoins you evil and indecency, and that you may speak against Allah what you do not know.
Sher Ali He enjoins upon you only what is evil and what is foul, and that you say of ALLAH what you do not know.
Khalifa He only commands you to commit evil and vice, and to say about GOD what you do not know.
Arberry He only commands you to evil and indecency, and that you should speak against God such things as you know not.
Palmer He does but bid you evil and sin, and that ye should speak against God what ye do not know.
Rodwell He only enjoineth you evil and wickedness, and that ye should aver of God that which ye know not.
Sale Verily he commandeth you evil and wickedness, and that ye should say that of God which ye know not.
Transliterated Arabic Innama ya/murukum bialssoo-i waalfahsha-i waan taqooloo AAala Allahi ma la taAAlamoona
002:170

Pickthall And when it is said unto them: Follow that which Allah hath revealed, they say: We follow that wherein we found our fathers. What! Even though their fathers were wholly unintelligent and had no guidance?
Yusuf Ali When it is said to them: "Follow what God hath revealed:" They say: "Nay! we shall follow the ways of our fathers." What! even though their fathers Were void of wisdom and guidance?
Hilali-Khan When it is said to them: "Follow what Allah has sent down." They say: "Nay! We shall follow what we found our fathers following." (Would they do that!) Even though their fathers did not understand anything nor were they guided?
Shakir And when it is said to them, Follow what Allah has revealed, they say: Nay! we follow what we found our fathers upon. What! and though their fathers had no sense at all, nor did they follow the right way.
Sher Ali And when it is said to them, `Follow that which ALLAH has sent down, they say, `Nay, we will follow that wherein we found our fathers.' What! even if their fathers had no sense at all and followed not the right path.
Khalifa When they are told, "Follow what GOD has revealed herein," they say, "We follow only what we found our parents doing." What if their parents did not understand, and were not guided?
Arberry And when it is said to them, 'Follow what God has sent down,' they say, 'No; but we will follow such things as we found our fathers doing.' What? And if their fathers had no understanding of anything, and if they were not guided?
Palmer When it is said to them, 'Follow what God has revealed,' they say, 'Nay, we will follow what we found our fathers agreed upon.' What! and though their fathers had no sense at all or guidance -?
Rodwell And when it is said to them, "Follow ye that which God hath sent down;" they say, "Nay, we follow the usages which we found with our fathers." What! though their fathers were utterly ignorant and devoid of guidance?
Sale And when it is said unto them [who believe not], follow that which God hath sent down; they answer, nay, but we will follow that which we found our fathers practise. Waht? Though their fathers knew nothing, and were not [rightly] directed?
Transliterated Arabic Wa-itha qeela lahumu ittabiAAoo ma anzala Allahu qaloo bal nattabiAAu ma alfayna AAalayhi abaana awa law kana abaohum la yaAAqiloona shay-an wala yahtadoona
002:171

Pickthall The likeness of those who disbelieve (in relation to the messenger) is as the likeness of one who calleth unto that which heareth naught except a shout and cry. Deaf, dumb, blind, therefore they have no sense.
Yusuf Ali The parable of those who reject Faith is as if one were to shout Like a goat-herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind, they are void of wisdom.
Hilali-Khan And the example of those who disbelieve, is as that of him who shouts to the (flock of sheep) that hears nothing but calls and cries. (They are) deaf, dumb and blind. So they do not understand.
Shakir And the parable of those who disbelieve is as the parable of one who calls out to that which hears no more than a call and a cry; deaf, dumb (and) blind, so they do not understand.
Sher Ali And the case of those who disbelieve is like the case of one who shouts to that which hears naught but a call and a cry. They are deaf dumb and blind - so they do not understand.
Khalifa The example of such disbelievers is that of parrots who repeat what they hear of sounds and calls, without understanding. Deaf, dumb, and blind; they cannot understand.
Arberry The likeness of those who disbelieve is as the likeness of one who shouts to that which hears nothing, save a call and a cry; deaf, dumb, blind -- they do not understand.
Palmer The likeness of those who misbelieve is as the likeness of him who shouts to that which hears him not, save only a call and a cry; deafness, dumbness, blindness, and they shall not understand.
Rodwell The infidels resemble him who shouteth aloud to one who heareth no more than a call and cry! Deaf, Dumb, blind: therefore they have no understanding.
Sale The unbelievers are like unto one who crieth aloud to that which heareth not so much as his calling, or the sound of [his] voice. [They are] deaf, dumb, and blind, therefore do they not understand.
Transliterated Arabic Wamathalu allatheena kafaroo kamathali allathee yanAAiqu bima la yasmaAAu illa duAAaan wanidaan summun bukmun AAumyun fahum la yaAAqiloona
002:172

Pickthall O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah if it is (indeed) He Whom ye worship.
Yusuf Ali O ye who believe! Eat of the good things that We have provided for you, and be grateful to God, if it is Him ye worship.
Hilali-Khan O you who believe (in the Oneness of Allah - Islamic Monotheism)! Eat of the lawful things that We have provided you with, and be grateful to Allah, if it is indeed He Whom you worship.
Shakir O you who believe! eat of the good things that We have provided you with, and give thanks to Allah if Him it is that you serve.
Sher Ali O ye who believe, eat of the good things WE have provided for you, and render thanks to ALLAH, if it is HE Whom you really worship.
Khalifa O you who believe, eat from the good things we provided for you, and be thankful to GOD, if you do worship Him alone.
Arberry O believers, eat of the good things wherewith We have provided you, and give thanks to God, if it be Him that you serve.
Palmer O ye who do believe! eat of the good things wherewith we have provided you, and give thanks unto God if it be Him ye serve.
Rodwell O ye who believe! eat of the good things with which we have supplied you, and give God thanks if ye are His worshippers.
Sale O true believers, eat of the good things which we have bestowed on you for food, and return thanks unto God, if ye serve him.
Transliterated Arabic Ya ayyuha allatheena amanoo kuloo min tayyibati ma razaqnakum waoshkuroo lillahi in kuntum iyyahu taAAbudoona
002:173

Pickthall He hath forbidden you only carrion, and blood, and swineflesh, and that which hath been immolated to (the name of) any other than Allah. But he who is driven by necessity, neither craving nor transgressing, it is no sin for him. Lo! Allah is Forgiving, Merciful.
Yusuf Ali He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name hath been invoked besides that of God. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits, - then is he guiltless. For God is Oft-forgiving Most Merciful.
Hilali-Khan He has forbidden you only the Maytatah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a scrifice for others than Allah (or has been slaughtered for idols, etc., on which Allah's Name has not been mentioned while slaughtering). But if one is forced by necessity without wilful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allah is Oft-Forgiving, Most Merciful.
Shakir He has only forbidden you what dies of itself, and blood, and flesh of swine, and that over which any other (name) than (that of) Allah has been invoked; but whoever is driven to necessity, not desiring, nor exceeding the limit, no sin shall be upon him; surely Allah is Forgiving, Merciful.
Sher Ali HE has made unlawful to you only that which dies of itself, and blood and the flesh of swine, and that on which the name of any other than ALLAH has been invoked. But he who is driven by necessity, being neither disobedient nor exceeding the limit, it shall be no sin for him. Surely, ALLAH is most Forgiving, Merciful.
Khalifa He only prohibits for you the eating of animals that die of themselves (without human interference), blood, the meat of pigs, and animals dedicated to other than GOD. If one is forced (to eat these), without being malicious or deliberate, he incurs no sin. GOD is Forgiver, Most Merciful.
Arberry These things only has He forbidden you: carrion, blood, the flesh of swine, what has been hollowed to other than God. Yet who so is constrained, not desiring nor transgressing, no sin shall be on him; God is All-forgiving, All-compassionate.
Palmer He has only forbidden for you what is dead, and blood, and flesh of swine, and whatsoever has been consecrated to other than God; but he who is forced, neither revolting nor transgressing, it is in no sin for him; verily, God is forgiving and merciful.
Rodwell But that which dieth of itself, and blood, and swine's flesh, and that over which any other name than that of God hath been invoked, is forbidden you. But he who shall partake of them by constraint, without lust or wilfulness, no sin shall be upon him. Verily God is Indulgent, Merciful.
Sale Verily he hath forbidden you [to eat] that which dieth of is self, and blood, and swine's flesh, and that on which any other name but God's hath been invocated. But he who is forced by necessity, not lusting, nor returning [to transgress], it shall be no crime in him [if he eat of those things], for God is gracious and merciful.
Transliterated Arabic Innama harrama AAalaykumu almaytata waalddama walahma alkhinzeeri wama ohilla bihi lighayri Allahi famani idturra ghayra baghin wala AAadin fala ithma AAalayhi inna Allaha ghafoorun raheemun
002:174

Pickthall Lo! those who hide aught of the Scripture which Allah hath revealed and purchase a small gain therewith, they eat into their bellies nothing else than fire. Allah will not speak to them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom.
Yusuf Ali Those who conceal God's revelations in the Book, and purchase for them a miserable profit, - they swallow into themselves naught but Fire; God will not address them on the Day of Resurrection. Nor purify them: Grievous will be their penalty.
Hilali-Khan Verily, those who conceal what Allah has sent down of the Book, and purchase a small gain therewith (of worldly things), they eat into their bellies nothing but fire. Allah will not speak to them on the Day of Resurrection, nor purify them, and theirs will be a painful torment.
Shakir Surely those who conceal any part of the Book that Allah has revealed and take for it a small price, they eat nothing but fire into their bellies, and Allah will not speak to them on the day of resurrection, nor will He purify them, and they shall have a painful chastisement.
Sher Ali Those who hide that which ALLAH has sent down of the Book and take in exchange for it a paltry price, they fill their bellies with nothing but fire. ALLAH will not speak to them on the Day of Resurrection, nor will HE purify them. And for them is a grievous punishment.
Khalifa Those who conceal GOD's revelations in the scripture, in exchange for a cheap material gain, eat but fire into their bellies. GOD will not speak to them on the Day of Resurrection, nor will He purify them. They have incurred a painful retribution.
Arberry Those who conceal what of the Book God has sent down on them, and sell it for a little price - they shall eat naught but the Fire in their bellies; God shall not speak to them on the Day of Resurrection neither purify them; there awaits them a painful chastisement.
Palmer Verily, those who hide what God has revealed of the Book, and sell it for a little price, they shall eat nothing in their bellies save fire; and God will not speak to them on the day of resurrection, nor will He purify them, but for them is grievous woe.
Rodwell They truly who hide the Scriptures which God hath sent down, and barter them for a mean price - these shall swallow into their bellies nought but fire. God will not speak to them, or assoil them, on the day of the Resurrection: and theirs shall be a grievous torment.
Sale Moreover they who conceal [any part] of the scripture which God hath sent down unto them, and sell it for a small price, they shall swallow into their bellies nothing but fire; God shall not speak unto them on the day of resurrection, neither shall he purify them, and they shall suffer a grievous punishment.
Transliterated Arabic Inna allatheena yaktumoona ma anzala Allahu mina alkitabi wayashtaroona bihi thamanan qaleelan ola-ika ma ya/kuloona fee butoonihim illa alnnara wala yukallimuhumu Allahu yawma alqiyamati wala yuzakkeehim walahum AAathabun aleemun
002:175

Pickthall Those are they who purchase error at the price of guidance, and torment at the price of pardon. How constant are they in their strife to reach the Fire!
Yusuf Ali They are the ones who buy Error in place of Guidance and Torment in place of Forgiveness. Ah! what boldness (They show) for the Fire!
Hilali-Khan Those are they who have purchased error at the price of Guidance, and torment at the price of Forgiveness. So how bold they are (for evil deeds which will push them) to the Fire.
Shakir These are they who buy error for the right direction and chastisement for forgiveness; how bold they are to encounter fire.
Sher Ali It is they who have bought error for guidance and punishment for forgiveness. How great is their endurance of the Fire!
Khalifa It is they who chose the straying instead of guidance, and the retribution instead of forgiveness. Consequently, they will have to endure Hell.
Arberry Those are they that have bought error at the price of guidance, and chastisement at the price of pardon; how patiently they shall endure the Fire!
Palmer They who sell guidance for error, and pardon for torment, how patient must they be of fire!
Rodwell These are they who have bartered guidance for error, and pardon for torment; But how great their endurance in fire!
Sale These are they who have sold direction for error, and pardon for punsishment: But how great will their suffering be in the fire!
Transliterated Arabic Ola-ika allatheena ishtarawoo alddalalata bialhuda waalAAathaba bialmaghfirati fama asbarahum AAala alnnari
002:176

Pickthall That is because Allah hath revealed the Scripture with the truth. Lo! those who find (a cause of) disagreement in the Scripture are in open schism.
Yusuf Ali (Their doom is) because God sent down the Book in truth but those who seek causes of dispute in the Book are in a schism Far (from the purpose).
Hilali-Khan That is because Allah has sent down the Book (the Qur'an) in truth. And verily, those who disputed as regards the Book are far away in opposition.
Shakir This is because Allah has revealed the Book with the truth; and surely those who go against the Book are in a great opposition.
Sher Ali That is because ALLAH has sent down the Book with the truth; and surely they who disagree concerning the Book are gone far in enmity.
Khalifa This is because GOD has revealed this scripture, bearing the truth, and those who dispute the scripture are the most ardent opponents.
Arberry That, because God has sent down the Book with the truth; and those that are at variance regarding the Book are in wide schism.
Palmer That (is), because God has revealed the Book with truth, and verily those who disagree about the Book are in a wide schism.
Rodwell This shall be their doom, because God had sent down "the Book" with the very truth. And verily they who dispute about that Book are in a far-gone severance from it.
Sale This [they shall endure], because God sent down the book [of the Koran] with truth, and they who disagree concerning that book, are certainly in a wide mistake.
Transliterated Arabic Thalika bi-anna Allaha nazzala alkitaba bialhaqqi wa-inna allatheena ikhtalafoo fee alkitabi lafee shiqaqin baAAeedin
002:177

Pickthall It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the prophets; and giveth wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor-due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the God-fearing.
Yusuf Ali It is not righteousness that ye turn your faces Towards east or West; but it is righteousness - to believe in God and the Last Day, and the Angels, and the Book, and the Apostles; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing.
Hilali-Khan It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allah, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salat (Iqamat-as-Salat), and gives the Zakat, and who fulfill their covenant when they make it, and who are As-Sabirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun (pious - see V.2:2).
Shakir It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts -- these are they who are true (to themselves) and these are they who guard (against evil).
Sher Ali It is not righteousness that you turn your faces to the East or the West, but truly righteous is he who believes in ALLAH and the Last Day and the angels and the Book and the Prophets, and spends his money out of love for HIM, on the kindred and the orphans and the needy and the wayfarer and those who ask for charity and for ransoming the captives; and observes prayer and pays the Zakat; and those who fulfill their promise when they have made one, and the patient in poverty and afflictions and the steadfast in the time of war; it is these who have proved truthful and it is these who are truly God-Fearing.
Khalifa Righteousness is not turning your faces towards the east or the west. Righteous are those who believe in GOD, the Last Day, the angels, the scripture, and the prophets; and they give the money, cheerfully, to the relatives, the orphans, the needy, the traveling alien, the beggars, and to free the slaves; and they observe the Contact Prayers (Salat) and give the obligatory charity (Zakat); and they keep their word whenever they make a promise; and they steadfastly persevere in the face of persecution, hardship, and war. These are the truthful; these are the righteous.
Arberry It is not piety, that you turn your faces to the East and to the West. True piety is this: to believe in God, and the Last Day, the angels, the Book, and the Prophets, to give of one's substance, however cherished, to kinsmen, and orphans, the needy, the traveller, beggars, and to ransom the slave, to perform the prayer, to pay the alms. And they who fulfil their covenant when they have engaged in a covenant, and endure with fortitude misfortune, hardship and peril, these are they who are true in their faith, these are the truly godfearing.
Palmer Righteousness is not that ye turn your faces towards the east or the west, but righteousness is, one who believes in God, and the last day, and the angels, and the Book, and the prophets, and who gives wealth for His love to kindred, and orphans, and the poor, and the son of the road, beggars, and those in captivity; and who is steadfast in prayer, and gives alms; and those who are sure of their covenant when they make a covenant; and the patient in poverty, and distress, and in time of violence; these are they who are true, and these are those who fear.
Rodwell There is no piety in turning your faces toward the east or the west, but he is pious who believeth in God, and the last day, and the angels, and the Scriptures, and the prophets; who for the love of God disburseth his wealth to his kindred, and to the orphans, and the needy, and the wayfarer, and those who ask, and for ransoming; who observeth prayer, and payeth the legal alms, and who is of those who are faithful to their engagements when they have engaged in them, and patient under ills and hardships, and in time of trouble: these are they who are just, and these are they who fear the Lord.
Sale It is not righteousness that ye turn your faces [in prayer] towards the east and the west, but righteousness is of him who believeth in God and the last day, and the angels, and the scriptures, and the prophets; who giveth money for [God's] sake unto his kindred, and unto orphans, and the needy, and the stranger, and those who ask, and for redemption of captives; who is constant at prayer, and giveth alms; and of those who perform their covenant, when they have covenanted, and who behave themselves patiently in adversity, and hardships, and in time of violence: These are they who are true, and these are they who fear [God].
Transliterated Arabic Laysa albirra an tuwalloo wujoohakum qibala almashriqi waalmaghribi walakinna albirra man amana biAllahi waalyawmi al-akhiri waalmala-ikati waalkitabi waalnnabiyyeena waata almala AAala hubbihi thawee alqurba waalyatama waalmasakeena waibna alssabeeli waalssa-ileena wafee alrriqabi waaqama alssalata waata alzzakata waalmoofoona biAAahdihim itha AAahadoo waalssabireena fee alba/sa-i waalddarra-i waheena alba/si ola-ika allatheena sadaqoo waola-ika humu almuttaqoona
002:178

Pickthall O ye who believe! Retaliation is prescribed for you in the matter of the murdered; the freeman for the freeman, and the slave for the slave, and the female for the female. And for him who is forgiven somewhat by his (injured) brother, prosecution according to usage and payment unto him in kindness. This is an alleviation and a mercy from your Lord. He who transgresseth after this will have a painful doom.
Yusuf Ali O ye who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty.
Hilali-Khan O you who believe! Al-Qisas (the Law of Equality in punishment) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives, etc.) of the killed against blood money, then adhering to it with fairness and payment of the blood money, to the heir should be made in fairness. This is an alleviation and a mercy from your Lord. So after this whoever transgresses the limits (i.e. kills the killer after taking the blood money), he shall have a painful torment.
Shakir O you who believe! retaliation is prescribed for you in the matter of the slain, the free for the free, and the slave for the slave, and the female for the female, but if any remission is made to any one by his (aggrieved) brother, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement.
Sher Ali O ye who believe! equitable retaliation in the matter of the slain is prescribed for you; the free man for the free man, and the slave for the slave, and the female for the female. But for him who is granted any remission by his injured brother, pursuing the matter for the realization of the blood-money shall be done with fairness, and the murderer shall pay him the blood-money in a handsome manner. This is an alleviation from your Lord and a mercy. And whoso transgresses thereafter, for him there shall be a grievous punishment.
Khalifa O you who believe, equivalence is the law decreed for you when dealing with murder - the free for the free, the slave for the slave, the female for the female. If one is pardoned by the victim's kin, an appreciative response is in order, and an equitable compensation shall be paid. This is an alleviation from your Lord and mercy. Anyone who transgresses beyond this incurs a painful retribution.
Arberry O believers, prescribed for you is retaliation, touching the slain; freeman for freeman, slave for slave, female for female. But if aught is pardoned a man by his brother, let the pursuing be honourable, and let the payment be with kindliness. That is a lightening granted you by your Lord, and a mercy; and for him who commits aggression after that -- for him there awaits a painful chastisement.
Palmer O ye who believe! Retaliation is prescribed for you for the slain: the free for the free, the slave for the slave, the female for the female; yet he who is pardoned at all by his brother, must be prosecuted in reason, and made to pay with kindness. That is an alleviation from your Lord, and a mercy; and he who transgresses after that for him is grievous woe.
Rodwell O believers! retaliation for bloodshedding is prescribed to you: the free man for the free, and the slave for the slave, and the woman for the woman: but he to whom his brother shall make any remission, is to be dealt with equitably; and to him should he pay a fine with liberality. This is a relaxation from your Lord and a mercy. For him who after his shall transgress, a sore punishment!
Sale O true believers, the law of retaliation is ordained you for the slain: The free [shall die] for the free, and the servant for the servant, and a woman for a woman: But he whom his brother shall forgive, may be prosecuted, [and obliged to make satisfaction] according to what is just, and a fine shall be set on him with humanity. This is indulgence from your Lord, and mercy. And he who shall transgress after this, [by killing the murderer], shall suffer a grievous punishment.
Transliterated Arabic Ya ayyuha allatheena amanoo kutiba AAalaykumu alqisasu fee alqatla alhurru bialhurri waalAAabdu bialAAabdi waalontha bialontha faman AAufiya lahu min akheehi shay-on faittibaAAun bialmaAAroofi waadaon ilayhi bi-ihsanin thalika takhfeefun min rabbikum warahmatun famani iAAtada baAAda thalika falahu AAathabun aleemun
002:179

Pickthall And there is life for you in retaliation, O men of understanding, that ye may ward off (evil).
Yusuf Ali In the Law of Equality there is (saving of) Life to you, o ye men of understanding; that ye may restrain yourselves.
Hilali-Khan And there is (a saving of) life for you in Al-Qisas (the Law of Equality in punishment), O men of understanding, that you may become Al-Muttaqun (the pious - see V.2:2).
Shakir And there is life for you in (the law of) retaliation, O men of understanding, that you may guard yourselves.
Sher Ali And there is life for you in the law of retaliation, O men of understanding, that you may enjoy security.
Khalifa Equivalence is a life saving law for you, O you who possess intelligence, that you may be righteous.
Arberry In retaliation there is life for you, men possessed of minds; haply you will be godfearing.
Palmer For you in retaliation is there life, O ye possessors of minds! it may be ye will fear.
Rodwell But in this law of retaliation is your security for life, O men of understanding! to the intent that ye may fear God.
Sale And in this law of retaliation ye have life, o ye of understanding, that peradventure ye may fear.
Transliterated Arabic Walakum fee alqisasi hayatun ya olee al-albabi laAAallakum tattaqoona
002:180

Pickthall It is prescribed for you, when death approacheth one of you, if he leave wealth, that he bequeath unto parents and near relatives in kindness. (This is) a duty for all those who ward off (evil).
Yusuf Ali It is prescribed, when death approaches any of you, if he leave any goods that he make a bequest to parents and next of kin, according to reasonable usage; this is due from the God-fearing.
Hilali-Khan It is prescribed for you, when death approaches any of you, if he leaves wealth, that he make a bequest to parents and next of kin, according to reasonable manners. (This is) a duty upon Al-Muttaqun (the pious - see V.2:2).
Shakir Bequest is prescribed for you when death approaches one of you, if he leaves behind wealth for parents and near relatives, according to usage, a duty (incumbent) upon those who guard (against evil).
Sher Ali It is prescribed for you, when death comes to any one of you, if he leaves much wealth that he make a will to parents and near relatives to act with fairness. This is an obligation on those who fear ALLAH.
Khalifa It is decreed that when death approaches, you shall write a will for the benefit of the parents and relatives, equitably. This is a duty upon the righteous.
Arberry Prescribed for you, when any of you is visited by death, and he leaves behind some goods, is to make testament in favour of his parents and kinsmen honourably -- an obligation on the godfearing.
Palmer It is prescribed for you that when one of you is face to face with death, if he leave (any) goods, the legacy is to his parents, and to his kinsmen, in reason. A duty this upon all those that fear.
Rodwell It is prescribed to you, when any one of you is at the point of death, if he leave goods, that he bequeath equitably to his parents and kindred. This is binding on those who fear God.
Sale It is ordained you, when any of you is at the point of death, if he leave any goods, [that he bequeath] a legacy to his parents, and kindred, according to what shall be reasonable. This is a duty [incumbent] on those who fear [God].
Transliterated Arabic Kutiba AAalaykum itha hadara ahadakumu almawtu in taraka khayran alwasiyyatu lilwalidayni waal-aqrabeena bialmaAAroofi haqqan AAala almuttaqeena
002:181

Pickthall And whoso changeth (the will) after he hath heard it - the sin thereof is only upon those who change it. Lo! Allah is Hearer, Knower.
Yusuf Ali If anyone changes the bequest after hearing it, the guilt shall be on those who make the change. For God hears and knows (All things).
Hilali-Khan Then whoever changes the bequest after hearing it, the sin shall be on those who make the change. Truly, Allah is All-Hearer, All-Knower.
Shakir Whoever then alters it after he has heard it, the sin of it then is only upon those who alter it; surely Allah is Hearing, Knowing.
Sher Ali And he who alters it after he has heard it, the sin thereof shall surely lie on those who alter it. Surely ALLAH is All-Hearing and All-Knowing.
Khalifa If anyone alters a will he had heard, the sin of altering befalls those responsible for such altering. GOD is Hearer, Knower.
Arberry Then if any man changes it after hearing it, the sin shall rest upon those who change it; surely God is All-hearing, All-knowing.
Palmer But he who alters it after that he has heard it, the sin thereof is only upon those who alter it; verily, God doth hear and know.
Rodwell But as for him who after he hath heard the bequest shall change it, surely the wrong of this shall be on those who change it: verily, God Heareth, Knoweth.
Sale But he who shall change [the legacy], after he hath heard it [bequeathed by the dying person], surely the sin thereof shall be on those who change it, for God is he who heareth and knoweth.
Transliterated Arabic Faman baddalahu baAAda ma samiAAahu fa-innama ithmuhu AAala allatheena yubaddiloonahu inna Allaha sameeAAun AAaleemun
002:182

Pickthall But he who feareth from a testator some unjust or sinful clause, and maketh peace between the parties, (it shall be) no sin for him. Lo! Allah is Forgiving, Merciful.
Yusuf Ali But if anyone fears partiality or wrong-doing on the part of the testator, and makes peace between (The parties concerned), there is no wrong in him: For God is Oft-forgiving, Most Merciful.
Hilali-Khan But he who fears from a testator some unjust act or wrong-doing, and thereupon he makes peace between the parties concerned, there shall be no sin on him. Certainly, Allah is Oft-Forgiving, Most Merciful.
Shakir But he who fears an inclination to a wrong course or an act of disobedience on the part of the testator, and effects an agreement between the parties, there is no blame on him. Surely Allah is Forgiving, Merciful.
Sher Ali But whoso apprehends from a testator a partiality or a wrong, and makes peace between them (the parties affected), it shall be no sin for him. Surely, ALLAH is most Forgiving and Merciful.
Khalifa If one sees gross injustice or bias on the part of a testator, and takes corrective action to restore justice to the will, he commits no sin. GOD is Forgiver, Most Merciful.
Arberry But if any man fears injustice or sin from one making testament, and so makes things right between them, then sin shall not rest upon him; surely God is All-forgiving, All-compassionate.
Palmer And he who fears from the testator a wrong intention, or a crime, and doth make up the matter between the parties, it is no sin to him; verily, God is forgiving and merciful.
Rodwell But he who feareth from the testator any mistake or wrong, and shall make a settlement between the parties - that shall be no wrong in him: verily, God is Lenient, Merciful.
Sale Howbeit he who apprehendeth from the testator any mistake or injustice, and shall compose [the matter] between them, that shall be no crime in him, for God is gracious and merciful.
Transliterated Arabic Faman khafa min moosin janafan aw ithman faaslaha baynahum fala ithma AAalayhi inna Allaha ghafoorun raheemun
002:183

Pickthall O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil);
Yusuf Ali O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint, -
Hilali-Khan O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious - see V.2:2).
Shakir O you who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil).
Sher Ali O ye who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may guard against evil.
Khalifa O you who believe, fasting is decreed for you, as it was decreed for those before you, that you may attain salvation.
Arberry O believers, prescribed for you is the Fast, even as it was prescribed for those that were before you -- haply you will be godfearing --
Palmer O ye who believe! There is prescribed for you the fast as it was prescribed for those before you; haply ye may fear.
Rodwell O believers! a Fast is prescribed to you as it was prescribed to those before you, that ye may fear God,
Sale O true believers, a fast is ordained you, as it was ordained unto those before you, that ye may fear God.
Transliterated Arabic Ya ayyuha allatheena amanoo kutiba AAalaykumu alssiyamu kama kutiba AAala allatheena min qablikum laAAallakum tattaqoona
002:184

Pickthall (Fast) a certain number of days; and (for) him who is sick among you, or on a journey, (the same) number of other days; and for those who can afford it there is a ransom: the feeding of a man in need - but whoso doeth good of his own accord, it is better for him: and that ye fast is better for you if ye did but know -
Yusuf Ali (Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will, - it is better for him. And it is better for you that ye fast, if ye only knew.
Hilali-Khan [Observing Saum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know.
Shakir For a certain number of days; but whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days; and those who are not able to do it may effect a redemption by feeding a poor man; so whoever does good spontaneously it is better for him; and that you fast is better for you if you know.
Sher Ali The prescribed fasting is for a fixed number of days, but whoso among you is sick or on a journey, shall fast the same number of other days; and for those who are able to fast only with great difficulty, is an expiation - the feeding of a poor man. And whoso does good of his own accord it is better for him. And fasting is good for you, if you only knew.
Khalifa Specific days (are designated for fasting); if one is ill or traveling, an equal number of other days may be substituted. Those who can fast, but with great difficulty, may substitute feeding one poor person for each day of breaking the fast. If one volunteers (more righteous works), it is better. But fasting is the best for you, if you only knew.
Arberry for days numbered; and if any of you be sick, or if he be on a journey, then a number of other days; and for those who are able to fast, a redemption by feeding a poor man. Yet better it is for him who volunteers good, and that you should fast is better for you, if you but know;
Palmer A certain number of days, but he amongst you who is ill or on a journey, then (let him fast) another number of days. And those who are fit to fast may redeem it by feeding a poor man; but he who follows an impulse to a good work it is better for him; and if ye fast it is better for you, if ye did but know.
Rodwell For certain days. But he among you who shall be sick, or on a journey, shall fast that same number of other days: and as for those who are able to keep it and yet break it, the expiation of this shall be the maintenance of a poor man. And he who of his own accord performeth a good work, shall derive good from it: and good shall it be for you to fast if ye knew it.
Sale A certain number of days [shall ye fast]: But he among you who shall be sick, or on a journey, [shall fast an equal] number of other days. And those who can [keep it, and do not], must redeem [their neglect] by maintaining of a poor man. And he who voluntarily dealeth better [with the poor man than he is obliged], this shall be better for him. But if ye fast it will be better for you, if ye knew it.
Transliterated Arabic Ayyaman maAAdoodatin faman kana minkum mareedan aw AAala safarin faAAiddatun min ayyamin okhara waAAala allatheena yuteeqoonahu fidyatun taAAamu miskeenin faman tatawwaAAa khayran fahuwa khayrun lahu waan tasoomoo khayrun lakum in kuntum taAAlamoona
002:185

Pickthall The month of Ramadan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allah desireth for you ease; He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you, and that peradventure ye may be thankful.
Yusuf Ali Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. God intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.
Hilali-Khan The month of Ramadan in which was revealed the Qur'an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbir (Allahu-Akbar; Allah is the Most Great) on seeing the crescent of the months of Ramadan and Shawwal] for having guided you so that you may be grateful to Him.
Shakir The month of Ramazan is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction; therefore whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks.
Sher Ali The month of Ramadaan is that in which the Qur'an was revealed as a guidance for mankind with clear proofs of guidance and discrimination. Therefore, whosoever is present at home in this month let him fast therein. But whoso is temporarily sick or on a journey, shall fast the same number of other days, ALLAH desires ease for you and HE desires not hardship for you, and HE desires that you may complete the number, and that you may exalt ALLAH for HIS having guided you and that you may be grateful.
Khalifa Ramadan is the month during which the Quran was revealed, providing guidance for the people, clear teachings, and the statute book. Those of you who witness this month shall fast therein. Those who are ill or traveling may substitute the same number of other days. GOD wishes for you convenience, not hardship, that you may fulfill your obligations, and to glorify GOD for guiding you, and to express your appreciation.
Arberry the month of Ramadan, wherein the Koran was sent down to be a guidance to the people, and as clear signs of the Guidance and the Salvation. So let those of you, who are present at the month, fast it; and if any of you be sick, or if he be on a journey, then a number of other days; God desires ease for you, and desires not hardship for you; and that you fulfil the number, and magnify God that He has guided you, and haply you will be thankful.
Palmer The month of Ramadhan, wherein was revealed the Koran, for a guidance to men, and for manifestations of guidance, and for a Discrimination. And he amongst you who beholds this month then let him fast it; but he who is sick or on a journey, then another number of days;- God desires for you what is easy, and desires not for you what is difficult,- that ye may complete the number, and say, 'Great is God,' for that He has guided you; haply ye may give thanks.
Rodwell As to the month Ramadhan in which the Koran was sent down to be man's guidance, and an explanation of that guidance, and of that illumination, as soon as any one of you observeth the moon, let him set about the fast; but he who is sick, or upon a journey, shall fast a like number of other days. God wisheth you ease, but wisheth not your discomfort, and that you fulfil the number of days, and that you glorify God for his guidance, and that you be thankful.
Sale The month of Ramadan [shall ye fast], in which the Koran was sent down [from heaven], a direction unto men, and declarations of direction, and the distinction [between good and evil]. Therefore let him among you who shall be present in this month, fast the same [month]; but he who shall be sick, or on a journey, [shall fast] the [like] number of other days. God would [make] this an ease unto you, and would not [make] it a difficulty unto you; that ye may fulfill the number [of days], and glorify God, for that he hath directed you, and that ye may give thanks.
Transliterated Arabic Shahru ramadana allathee onzila feehi alqur-anu hudan lilnnasi wabayyinatin mina alhuda waalfurqani faman shahida minkumu alshshahra falyasumhu waman kana mareedan aw AAala safarin faAAiddatun min ayyamin okhara yureedu Allahu bikumu alyusra wala yureedu bikumu alAAusra walitukmiloo alAAiddata walitukabbiroo Allaha AAala ma hadakum walaAAallakum tashkuroona
002:186

Pickthall And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright.
Yusuf Ali When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.
Hilali-Khan And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.
Shakir And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.
Sher Ali And when MY servants ask thee about ME, say `I am near. I answer the prayer of the supplicant when he prays to ME. So they should hearken to ME and believe in ME that they may follow the right way.
Khalifa When My servants ask you about Me, I am always near. I answer their prayers when they pray to Me. The people shall respond to Me and believe in Me, in order to be guided.
Arberry And when My servants question thee concerning Me -- I am near to answer the call of the caller, when he calls to Me; so let them respond to Me, and let them believe in Me; haply so they will go aright.
Palmer When my servants ask thee concerning me, then, verily, I am near; I answer the prayers prayer whenever he prays to me. So let them ask me for an answer, and let them believe in me; haply they may be directed aright.
Rodwell And when my servants ask thee concerning me, then will I be nigh unto them. I will answer the cry of him that crieth, when he crieth unto me: but let them hearken unto me, and believe in me, that they may proceed aright.
Sale When my servants ask thee concerning me, verily I am near; I will hear the prayer of him that prayeth, when he prayeth unto me: But let them hearken unto me, and believe in me, that they may be rightly directed.
Transliterated Arabic Wa-itha saalaka AAibadee AAannee fa-innee qareebun ojeebu daAAwata alddaAAi itha daAAani falyastajeeboo lee walyu/minoo bee laAAallahum yarshudoona
002:187

Pickthall It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).
Yusuf Ali Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. God knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what God Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) God: Approach not nigh thereto. Thus doth God make clear His Signs to men: that they may learn self-restraint.
Hilali-Khan It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts). They are Libas [i.e. body cover, or screen, or Sakan, (i.e. you enjoy the pleasure of living with her - as in Verse 7:189) Tafsir At-Tabari], for you and you are the same for them. Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Saum (fast) till the nightfall. And do not have sexual relations with them (your wives) while you are in I'tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His Ayat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allah's set limits, orders, etc.) to mankind that they may become Al-Muttaqun (the pious - see V.2:2).
Shakir It is made lawful to you to go into your wives on the night of the fast; they are an apparel for you and you are an apparel for them; Allah knew that you acted unfaithfully to yourselves, so He has turned to you (mercifully) and removed from you (this burden); so now be in contact with them and seek what Allah has ordained for you, and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till night, and have not contact with them while you keep to the mosques; these are the limits of Allah, so do not go near them. Thus does Allah make clear His communications for men that they may guard (against evil).
Sher Ali It is made lawful for you to go in unto your wives on the night of the fast. They are a sort of garment for you and you are a sort of garment for them. ALLAH knows that you have been acting unjustly to yourselves, wherefore HE has turned to you with mercy and afforded you relief. So you may now go in unto them and seek what ALLAH has ordained for you; and eat and drink until the white thread becomes distinct to you from the black tread of the dawn. Then complete the fast till nightfall and do not go in unto them while you remain in the Mosques for devotion. These are the limits set by ALLAH, so approach them not. Thus does ALLAH make HIS commandments clear to men that they may become secure against evil.
Khalifa Permitted for you is sexual intercourse with your wives during the nights of fasting. They are the keepers of your secrets, and you are the keepers of their secrets. GOD knew that you used to betray your souls, and He has redeemed you, and has pardoned you. Henceforth, you may have intercourse with them, seeking what GOD has permitted for you. You may eat and drink until the white thread of light becomes distinguishable from the dark thread of night at dawn. Then, you shall fast until sunset. Sexual intercourse is prohibited if you decide to retreat to the masjid (during the last ten days of Ramadan). These are GOD's laws; you shall not transgress them. GOD thus clarifies His revelations for the people, that they may attain salvation.
Arberry Permitted to you, upon the night of the Fast, is to go in to your wives; -- they are a vestment for you, and you are a vestment for them. God knows that you have been betraying yourselves, and has turned to you and pardoned you. So now lie with them, and seek what God has prescribed for you. And eat and drink, until the white thread shows clearly to you from the black thread at the dawn; then complete the Fast unto the night, and do not lie with them while you cleave to the mosques. Those are God's bounds; keep well within them. So God makes clear His signs to men; haply they will be godfearing.
Palmer Lawful for you on the night of the fast is commerce with your wives; they are a garment unto you, and ye a garment unto them. God knows that ye did defraud yourselves, wherefore He has turned towards you and forgiven you; so now go in unto them and crave what God has prescribed for you, and eat and drink until a white thread can be distinguished by you from a black one at the dawn. Then fulfil the fast until the night, and go not in unto them, and ye at your devotions in the mosques the while. These are the bounds that God has set, so draw not near thereto. Thus does God make manifest His signs to men, that haply they may fear.
Rodwell You are allowed on the night of the fast to approach your wives: they are your garment and ye are their garment. God knoweth that ye defraud yourselves therein, so He turneth unto you and forgiveth you! Now, therefore, go in unto them with full desire for that which God hath ordained for you; and eat and drink until ye can discern a white thread from a black thread by the daybreak: then fast strictly till night, and go not in unto them, but rather pass the time in the Mosques. These are the bounds set up by God: therefore come not near them. Thus God maketh his signs clear to men that they may fear Him.
Sale It is lawful for you on the night of the fast to go in unto your wives; they are a garment unto you, and ye are a garment unto them. God knoweth that ye defraud your selves [therein], wherefore he turneth unto you, and forgiveth you. Now therefore go in unto them; and earnestly desire that which God ordaineth you, and eat and drink until ye can plainly distinguish a white thread from a black thread by the day-break: Then keep the fast until night, and go not in unto them, but be constantly present in the places of worship. These are the prescribed bounds of God, therefore draw not near them [to transgress them]. Thus God declareth his signs unto men, that they may fear [him].
Transliterated Arabic Ohilla lakum laylata alssiyami alrrafathu ila nisa-ikum hunna libasun lakum waantum libasun lahunna AAalima Allahu annakum kuntum takhtanoona anfusakum fataba AAalaykum waAAafa AAankum faal-ana bashiroohunna waibtaghoo ma kataba Allahu lakum wakuloo waishraboo hatta yatabayyana lakumu alkhaytu al-abyadu mina alkhayti al-aswadi mina alfajri thumma atimmoo alssiyama ila allayli wala tubashiroohunna waantum AAakifoona fee almasajidi tilka hudoodu Allahi fala taqrabooha kathalika yubayyinu Allahu ayatihi lilnnasi laAAallahum yattaqoona
002:188

Pickthall And eat not up your property among yourselves in vanity, nor seek by it to gain the hearing of the judges that ye may knowingly devour a portion of the property of others wrongfully.
Yusuf Ali And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people's property.
Hilali-Khan And eat up not one another's property unjustly (in any illegal way e.g. stealing, robbing, deceiving, etc.), nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of others sinfully.
Shakir And do not swallow up your property among yourselves by false means, neither seek to gain access thereby to the judges, so that you may swallow up a part of the property of men wrongfully while you know.
Sher Ali And do not devour your property among yourselves by false means and offer it not as bribe to the authorities that you may devour a part of the wealth of other people wrongfully while you know.
Khalifa You shall not take each others' money illicitly, nor shall you bribe the officials to deprive others of some of their rights illicitly, while you know.
Arberry Consume not your goods between you in vanity; neither proffer it to the judges, that you may sinfully consume a portion of other men's goods, and that wittingly.
Palmer Devour not your wealth among yourselves vainly, nor present it to the judges that ye may devour a part of the wealth of men sinfully, the while ye know.
Rodwell Consume not your wealth among yourselves in vain things, nor present it to judges that ye may consume a part of other men's wealth unjustly, while ye know the sin which ye commit.
Sale Consume not your wealth among your selves in vain; nor present it unto judges, that ye ma devour part of men's substance unjustly, against your own consciences.
Transliterated Arabic Wala ta/kuloo amwalakum baynakum bialbatili watudloo biha ila alhukkami lita/kuloo fareeqan min amwali alnnasi bial-ithmi waantum taAAlamoona
002:189

Pickthall They ask thee, (O Muhammad), of new moons, say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who wardeth off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful.
Yusuf Ali They ask thee concerning the New Moons. Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage. It is no virtue if ye enter your houses from the back: It is virtue if ye fear God. Enter houses through the proper doors: And fear God: That ye may prosper.
Hilali-Khan They ask you (O Muhammad SAW) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage. It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but Al-Birr (is the quality of the one) who fears Allah. So enter houses through their proper doors, and fear Allah that you may be successful.
Shakir They ask you concerning the new moon. Say: They are times appointed for (the benefit of) men, and (for) the pilgrimage; and it is not righteousness that you should enter the houses at their backs, but righteousness is this that one should guard (against evil); and go into the houses by their doors and be careful (of your duty) to Allah, that you may be successful.
Sher Ali They ask thee about the new moons. Say, `They are means for measuring time, for the general convenience of people and for the Pilgrimage.' And it is not righteousness that you come into houses by the backs thereof, but truly righteous is he who fears God. And you should come into houses by the doors thereof; and fear ALLAH that you may prosper.
Khalifa They ask you about the phases of the moon! Say, "They provide a timing device for the people, and determine the time of Hajj." It is not righteous to beat around the bush; righteousness is attained by upholding the commandments and by being straightforward. You shall observe GOD, that you may succeed.
Arberry They will question thee concerning the new moons. Say: 'They are appointed times for the people, and the Pilgrimage.' It is not piety to come to the houses from the backs of them; but piety is to be godfearing; so come to the houses by their doors, and fear God; haply so you will prosper.
Palmer They will ask thee about the phases of the moon; say, 'They are indications of time for men and for the pilgrimage.' And it is not righteousness that ye should enter into your houses from behind them, but righteousness is he who fears; so enter into your houses by the doors thereof and fear God; haply ye may prosper yet.
Rodwell They will ask thee of the new moons. SAY: They are periods fixed for man's service and for the Pilgrimage. There is no piety in entering your houses at the back, but piety consists in the fear of God. Enter your houses then by their doors; and fear God that it may be well with you.
Sale They will ask thee concerning the phases of the moon: Answer, they are times appointed unto men, and to [shew the season of] the pilgrimage to [Mecca]. It is not righteousness that ye enter [your] houses by the back parts thereof, but righteousness is of him who feareth God. Therefore enter [your] houses by their doors; and fear God, that ye may be happy.
Transliterated Arabic Yas-aloonaka AAani al-ahillati qul hiya mawaqeetu lilnnasi waalhajji walaysa albirru bi-an ta/too albuyoota min thuhooriha walakinna albirra mani ittaqa wa/too albuyoota min abwabiha waittaqoo Allaha laAAallakum tuflihoona
002:190

Pickthall Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors.
Yusuf Ali Fight in the cause of God those who fight you, but do not transgress limits; for God loveth not transgressors.
Hilali-Khan And fight in the Way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors. [This Verse is the first one that was revealed in connection with Jihad, but it was supplemented by another (V.9:36)].
Shakir And fight in the way of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits.
Sher Ali And fight in the way of ALLAH against those who fight against you, but do not transgress. Surely, ALLAH loves not the transgressors.
Khalifa You may fight in the cause of GOD against those who attack you, but do not aggress. GOD does not love the aggressors.
Arberry And fight in the way of God with those; who fight with you, but aggress not: God loves not the aggressors.
Palmer Fight in God's way with those who fight with you, but transgress not; verily, God loves not those who do transgress.
Rodwell And fight for the cause of God against those who fight against you: but commit not the injustice of attacking them first: God loveth not such injustice:
Sale And fight for the religion of God against those who fight against you, but transgress not [by attacking them first], for God loveth not the transgressors.
Transliterated Arabic Waqatiloo fee sabeeli Allahi allatheena yuqatiloonakum wala taAAtadoo inna Allaha la yuhibbu almuAAtadeena
002:191

Pickthall And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers.
Yusuf Ali And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith.
Hilali-Khan And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid-al-Haram (the sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers.
Shakir And kill them wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight with you in it, but if they do fight you, then slay them; such is the recompense of the unbelievers.
Sher Ali And slay these transgressors wherever you meet them and drive them out from where they have driven you out; for persecution is worst than slaying. And fight them not in and near the Sacred Mosque until they fight you therein. But if they fight you, then fight them. Such is the requital for the disbelievers.
Khalifa You may kill those who wage war against you, and you may evict them whence they evicted you. Oppression is worse than murder. Do not fight them at the Sacred Masjid, unless they attack you therein. If they attack you, you may kill them. This is the just retribution for those disbelievers.
Arberry And slay them wherever you come upon them, and expel them from where they expelled you; persecution is more grievous than slaying. But fight them not by the Holy Mosque until they should fight you there; then, if they fight you, slay them -- such is the recompense of unbelievers --
Palmer Kill them wherever ye find them, and drive them out from whence they drive you out; for sedition is worse than slaughter; but fight them not by the Sacred Mosque until they fight you there; then kill them, for such is the recompense of those that misbelieve.
Rodwell And kill them wherever ye shall find them, and eject them from whatever place they have ejected you; for civil discord is worse than carnage: yet attack them not at the sacred Mosque, unless they attack you therein; but if they attack you, slay them. Such the reward of the infidels.
Sale And kill them wherever ye find them, and turn them out of that whereof they have dispossessed you, for temptation [to idolatry] is more grievous than slaughter: Yet fight not against them in the holy temple, until they attack you therein; but if they attack you, slay them [there]. This shall be the reward of the infidels.
Transliterated Arabic Waoqtuloohum haythu thaqiftumoohum waakhrijoohum min haythu akhrajookum waalfitnatu ashaddu mina alqatli wala tuqatiloohum AAinda almasjidi alharami hatta yuqatilookum feehi fa-in qatalookum faoqtuloohum kathalika jazao alkafireena
002:192

Pickthall But if they desist, then lo! Allah is Forgiving, Merciful.
Yusuf Ali But if they cease, God is Oft-forgiving, Most Merciful.
Hilali-Khan But if they cease, then Allah is Oft-Forgiving, Most Merciful.
Shakir But if they desist, then surely Allah is Forgiving, Merciful.
Sher Ali But if they desist, then surely, ALLAH is Most Forgiving, Merciful.
Khalifa If they refrain, then GOD is Forgiver, Most Merciful.
Arberry but if they give over, surely God is All-forgiving, All-compassionate.
Palmer But if they desist, then, verily, God is forgiving and merciful.
Rodwell But if they desist, then verily God is Gracious, Merciful.
Sale But if they desist, God is gracious and merciful.
Transliterated Arabic Fa-ini intahaw fa-inna Allaha ghafoorun raheemun
002:193

Pickthall And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrong-doers.
Yusuf Ali And fight them on until there is no more tumult or oppression, and there prevail justice and faith in God; but if they cease, Let there be no hostility except to those who practise oppression.
Hilali-Khan And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah) and (all and every kind of) worship is for Allah (Alone). But if they cease, let there be no transgression except against Az-Zalimun (the polytheists, and wrong-doers, etc.)
Shakir And fight with them until there is no persecution, and religion should be only for Allah, but if they desist, then there should be no hostility except against the oppressors.
Sher Ali And fight them until there is no persecution, and religion is professed only for ALLAH. But if they desist, then remember that no hostility is allowed except against the wrongdoers.
Khalifa You may also fight them to eliminate oppression, and to worship GOD freely. If they refrain, you shall not aggress; aggression is permitted only against the aggressors.
Arberry Fight them, till there is no persecution and the religion is God's; then if they give over, there shall be no enmity save for evildoers.
Palmer But fight them that there be no sedition and that the religion may be God's; but, if they desist, then let there be no hostility save against the unjust.
Rodwell Fight therefore against them until there be no more civil discord, and the only worship be that of God: but if they desist, then let there be no hostility, save against the wicked.
Sale Fight therefore against them, until there be no temptation [to idolatry], and the religion be God's: But if they desist, then let there be no hostility, except against the ungodly.
Transliterated Arabic Waqatiloohum hatta la takoona fitnatun wayakoona alddeenu lillahi fa-ini intahaw fala AAudwana illa AAala alththalimeena
002:194

Pickthall The forbidden month for the forbidden month, and forbidden things in retaliation. And one who attacketh you, attack him in like manner as he attacked you. Observe your duty to Allah, and know that Allah is with those who ward off (evil).
Yusuf Ali The prohibited month for the prohibited month, - and so for all things prohibited, - there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear God, and know that God is with those who restrain themselves.
Hilali-Khan The sacred month is for the sacred month, and for the prohibited things, there is the Law of Equality (Qisas). Then whoever transgresses the prohibition against you, you transgress likewise against him. And fear Allah, and know that Allah is with Al-Muttaqun (the pious - see V.2:2).
Shakir The Sacred month for the sacred month and all sacred things are (under the law of) retaliation; whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you and be careful (of your duty) to Allah and know that Allah is with those who guard (against evil).
Sher Ali The violation of a Sacred Month may be retaliated in the Sacred Month, and for all sacred things there is the law of retaliation. So whoso transgresses against you, punish him for his transgression to the extent to which he has transgressed against you. And fear ALLAH and know that ALLAH is with those who fear him,
Khalifa During the Sacred Months, aggression may be met by an equivalent response. If they attack you, you may retaliate by inflicting an equitable retribution. You shall observe GOD and know that GOD is with the righteous.
Arberry The holy month for the holy month; holy things demand retaliation. Whoso commits aggression against you, do you commit aggression against him like as he has committed against you, and fear you God, and know that God is with the godfearing.
Palmer The sacred month for the sacred month; for all sacred things demand retaliation; and whoso transgresses against you, transgress against him like as he transgressed against you; but fear ye God, and know that God is with those who fear.
Rodwell The sacred month and the sacred precincts are under the safeguard of reprisals: whoever offereth violence to you, offer ye the like violence to him, and fear God, and know that God is with those who fear Him.
Sale A sacred month for a sacred month, and the holy limits [of Mecca, if they attack you therein, do ye also attack them therein in] retaliation; and whoever transgresseth against you [by so doing], do ye transgress against him in like manner as he hath transgressed against you, and fear God, and know that God is with those who fear [him].
Transliterated Arabic Alshshahru alharamu bialshshahri alharami waalhurumatu qisasun famani iAAtada AAalaykum faiAAtadoo AAalayhi bimithli ma iAAtada AAalaykum waittaqoo Allaha waiAAlamoo anna Allaha maAAa almuttaqeena
002:195

Pickthall Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent.
Yusuf Ali And spend of your substance in the cause of God, and make not your own hands contribute to (your) destruction; but do good; for God loveth those who do good.
Hilali-Khan And spend in the Cause of Allah (i.e. Jihad of all kinds, etc.) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allah), and do good. Truly, Allah loves Al-Muhsinun (the good-doers).
Shakir And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do good (to others); surely Allah loves the doers of good.
Sher Ali And spend in the cause of ALLAH, and cast not yourselves into ruin with your own hands, and do good; surely ALLAH loves those who do good.
Khalifa You shall spend in the cause of GOD; do not throw yourselves with your own hands into destruction. You shall be charitable; GOD loves the charitable.
Arberry And expend in the way of God; and cast not yourselves by your own hands into destruction, but be good-doers; God loves the good-doers.
Palmer Expend in alms in God's way and be not cast by your own hands into perdition; but do good, for God loves those who do good.
Rodwell Give freely for the cause of God, and throw not yourselves with your own hands into ruin; and do good, for God loveth those who do good.
Sale Contribute [out of your substance] toward the defence of the religion of God, and throw not [your selves] with your own hands into perdition; and do good, for God loveth those who do good.
Transliterated Arabic Waanfiqoo fee sabeeli Allahi wala tulqoo bi-aydeekum ila alttahlukati waahsinoo inna Allaha yuhibbu almuhsineena
002:196

Pickthall Perform the pilgrimage and the visit (to Makka) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment.
Yusuf Ali And complete the Hajj or 'umra in the service of God. But if ye are prevented (From completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (Necessitating shaving), (He should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the 'umra on to the hajj, He must make an offering, such as he can afford, but if he cannot afford it, He should fast three days during the hajj and seven days on his return, Making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque. And fear God, and know that God is strict in punishment.
Hilali-Khan And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad SAW), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allah. But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel, etc.) such as you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity - feeding six poor persons) or offering sacrifice (one sheep). Then if you are in safety and whosoever performs the 'Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu' and Al-Qiran), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Saum (fasts) three days during the Hajj and seven days after his return (to his home), making ten days in all. This is for him whose family is not present at Al-Masjid-al-Haram (i.e. non-resident of Makkah). And fear God much and know that God is Severe in punishment.
Shakir And accomplish the pilgrimage and the visit for Allah, but if, you are prevented, (send) whatever offering is easy to obtain, and do not shave your heads until the offering reaches its destination; but whoever among you is sick or has an ailment of the head, he (should effect) a compensation by fasting or alms or sacrificing, then when you are secure, whoever profits by combining the visit with the pilgrimage (should take) what offering is easy to obtain; but he who cannot find (any offering) should fast for three days during the pilgrimage and for seven days when you return; these (make) ten (days) complete; this is for him whose family is not present in the Sacred Mosque, and be careful (of your duty) to Allah, and know that Allah is severe in requiting (evil).
Sher Ali And complete the pilgrimage and the Umrah for the sake of ALLAH; but if you are kept back, then make whatever offering is easily available; and do not shave your heads until the offering reaches its destination. And whoever among you is sick or has an ailment of the head, should make and expiation either by fasting or alms giving, or a sacrifice. But when you are safe, then he who would avail himself of the Umrah together with the Pilgrimage, should make whatever offering is easily obtainable. But such of you as cannot find an offering should fast three days during the Pilgrimage, and seven when you return home; these are ten complete. This is for him whose family does not reside near the Sacred Mosque. And fear ALLAH and know that ALLAH is severe in punishing.
Khalifa You shall observe the complete rites of Hajj and `Umrah for GOD. If you are prevented, you shall send an offering, and do not resume cutting your hair until your offering has reached its destination. If you are ill, or suffering a head injury (and you must cut your hair), you shall expiate by fasting, or giving to charity, or some other form of worship. During the normal Hajj, if you break the state of Ihraam (sanctity) between `Umrah and Hajj, you shall expiate by offering an animal sacrifice. If you cannot afford it, you shall fast three days during Hajj and seven when you return home - this completes ten - provided you do not live at the Sacred Masjid. You shall observe GOD, and know that GOD is strict in enforcing retribution.
Arberry Fulfil the Pilgrimage and the Visitation unto God; but if you are prevented, then such offering as may be feasible. And shave not your heads, till the offering reaches its place of sacrifice. If any of you is sick, or injured in his head, then redemption by fast, or freewill offering, or ritual sacrifice. When you are secure, then whosoever enjoys the Visitation until the Pilgrimage, let his offering be such as may be feasible; or if he finds none, then a fast of three days in the Pilgrimage, and of seven when you return, that is ten completely; that is for him whose family are not present at the Holy Mosque. And fear God, and know that God is terrible in retribution.
Palmer And fulfil the pilgrimage and the visitation to God; but if ye be besieged, then what is easiest for you by way of gift. But shave not your heads until your gift shall reach its destination; and he amongst you who is sick or has a hurt upon his head, then the redemption is by fasting or by alms or by an offering. But when ye are safe again, then let him who would enjoy the visitation until the pilgrimage (bring) what is easiest as a gift. And he who cannot find (anything to bring), then let him fast three days on the pilgrimage and seven when ye return; these make ten days complete. That is, for him whose family are not present in the Sacred Mosque; and fear God and know that God is keen to punish.
Rodwell Accomplish the Pilgrimage and the Visitation of the holy places in honour of God: and if ye be hemmed in by foes, send whatever offering shall be the easiest: and shave not your heads until the offering reach the place of sacrifice. But whoever among you is sick, or hath an ailment of the head, must satisfy by fasting, or alms, or an offering. And when ye are safe from foes, he who contents himself with the Visitation of the holy places, until the Pilgrimage, shall bring whatever offering shall be the easiest. But he who findeth nothing to offer, shall fast three days in the Pilgrimage itself, and seven days when ye return: they shall be ten days in all. This is binding on him whose family shall not be present at the sacred Mosque. And fear God, and know that God is terrible in punishing.
Sale Perform the pilgrimage [of Mecca], and the visitation of God: And if ye be besieged, [send] that offering which shall be the easiest; and shave not your heads, until your offering reacheth the place of sacrifice. But whoever among you is sick, or is troubled with any distemper of the head, must redeem [the shaving his head] by fasting, or alms, or some offering. When ye are secure [from enemies], he who tarrieth in the visitation [of the temple of Mecca] until the pilgrimage, shall [bring] that offering which shall be the easiest. But he who findeth not [any thing to offer], shall fast three days in the pilgrimage, and seven when ye are returned: They shall be ten [days] complete. This [is incumbent] on him, whose family shall not be present at the holy temple. And fear God and know that God is severe in punishing.
Transliterated Arabic Waatimmoo alhajja waalAAumrata lillahi fa-in ohsirtum fama istaysara mina alhadyi wala tahliqoo ruoosakum hatta yablugha alhadyu mahillahu faman kana minkum mareedan aw bihi athan min ra/sihi fafidyatun min siyamin aw sadaqatin aw nusukin fa-itha amintum faman tamattaAAa bialAAumrati ila alhajji fama istaysara mina alhadyi faman lam yajid fasiyamu thalathati ayyamin fee alhajji wasabAAatin itha rajaAAtum tilka AAasharatun kamilatun thalika liman lam yakun ahluhu hadiree almasjidi alharami waittaqoo Allaha waiAAlamoo anna Allaha shadeedu alAAiqabi
002:197

Pickthall The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make provision for yourselves (Hereafter); for the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding.
Yusuf Ali For Hajj are the months well known. If any one undertakes that duty therein, Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) God knoweth it. And take a provision (With you) for the journey, but the best of provisions is right conduct. So fear Me, o ye that are wise.
Hilali-Khan The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.). So fear Me, O men of understanding!
Shakir The pilgrimage is (performed in) the well-known months; so whoever determines the performance of the pilgrimage therein, there shall be no intercourse nor fornication nor quarrelling amongst one another; and whatever good you do, Allah knows it; and make provision, for surely the provision is the guarding of oneself, and be careful (of your duty) to Me, O men of understanding.
Sher Ali The months of the Pilgrimage are well known; so whoever determines to perform the Pilgrimage in these months should remember that there is to be no foul talk, nor any transgression, nor any quarreling during the Pilgrimage. And whatever good you do, ALLAH knows it. And furnish yourselves with necessary provisions for your journey and surely, the best provision is righteousness. And fear ME alone, O men of understanding.
Khalifa Hajj shall be observed in the specified months. Whoever sets out to observe Hajj shall refrain from sexual intercourse, misconduct, and arguments throughout Hajj. Whatever good you do, GOD is fully aware thereof. As you prepare your provisions for the journey, the best provision is righteousness. You shall observe Me, O you who possess intelligence.
Arberry The Pilgrimage is in months well-known; whoso undertakes the duty of Pilgrimage in them shall not go in to his womenfolk nor indulge in ungodliness and disputing in the Pilgrimage. Whatever good you do, God knows it. And take provision; but the best provision is godfearing, so fear you Me, men possessed of minds!
Palmer The pilgrimage is (in) well-known months: whosoever then makes it incumbent on himself (let him have neither) commerce with women, nor fornication, nor a quarrel on the pilgrimage; and whatsoever of good ye do, God knoweth it; then provide yourself for your journey; but the best provision is piety. Fear ye me ye who possess minds.
Rodwell Let the Pilgrimage be made in the months already known: whoever therefore undertaketh the Pilgrimage therein, let him not know a woman, nor transgress, nor wrangle in the Pilgrimage. The good which ye do, God knoweth it. And provide for your journey; but the best provision is the fear of God: fear me, then, O men of understanding!
Sale The pilgrimage [must be performed in] the known months; whosoever therefore purposeth to go on pilgrimage therein, let him not know a woman, nor transgress, nor quarrel in the pilgrimage. The good which ye do, God knoweth it. Make provision [for your journey]; but the best provision is piety: And fear me, o ye of understanding.
Transliterated Arabic Alhajju ashhurun maAAloomatun faman farada feehinna alhajja fala rafatha wala fusooqa wala jidala fee alhajji wama tafAAaloo min khayrin yaAAlamhu Allahu watazawwadoo fa-inna khayra alzzadi alttaqwa waittaqooni ya olee al-albabi
002:198

Pickthall It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from 'Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.
Yusuf Ali It is no crime in you if ye seek of the bounty of your Lord (during pilgrimage). Then when ye pour down from (Mount) Arafat, celebrate the praises of God at the Sacred Monument, and celebrate His praises as He has directed you, even though, before this, ye went astray.
Hilali-Khan There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading, etc.). Then when you leave 'Arafat remember Allah (by glorifying His Praises, i.e. prayers and invocations, etc.) at the Mash'ar-il-Haram. And remember Him (by invoking Allah for all good, etc.) as He has guided you, and verily, you were, before, of those who were astray.
Shakir There is no blame on you in seeking bounty from your Lord, so when you hasten on from "Arafat", then remember Allah near the Holy Monument, and remember Him as He has guided you, though before that you were certainly of the erring ones.
Sher Ali It is no sin for you that you seek the bounty of your Lord. But when you pour forth from Arafat, remember ALLAH at Mash'ar al-Haraam, and remember HIM as HE has guided you; although before this you were of those gone astray.
Khalifa You commit no error by seeking provisions from your Lord (through commerce). When you file from `Arafaat, you shall commemorate GOD at the Sacred Location (of Muzdalifah). You shall commemorate Him for guiding you; before this, you had gone astray.
Arberry It is no fault in you, that you should seek bounty from your Lord; but when you press on from Arafat, then remember God at the Holy Waymark, and remember Him as He has guided you, though formerly you were gone astray.
Palmer It is no crime to you that ye seek good from your Lord; but when ye pour forth from 'Arafat, remember God by the sacred beacon. Remember Him how He guided you, although ye were surely before of those who err.
Rodwell It shall be no crime in you if ye seek an increase from your Lord; and when ye pour swiftly on from Arafat, then remember God near the holy monument; and remember Him, because He hath guided you who before this were of those who went astray:
Sale It shall be no crime in you, if ye seek an increase from your Lord, [by trading during the pilgrimage]. And when ye go in procession from Arafat, remember God near the holy monument; and remember him for that he hath directed you, although ye were before this of [the number of] those who go astray.
Transliterated Arabic Laysa AAalaykum junahun an tabtaghoo fadlan min rabbikum fa-itha afadtum min AAarafatin faothkuroo Allaha AAinda almashAAari alharami waothkuroohu kama hadakum wa-in kuntum min qablihi lamina alddalleena
002:199

Pickthall Then hasten onward from the place whence the multitude hasteneth onward, and ask forgiveness of Allah. Lo! Allah is Forgiving, Merciful.
Yusuf Ali Then pass on at a quick pace from the place whence it is usual for the multitude so to do, and ask for God's forgiveness. For God is Oft-forgiving, Most Merciful.
Hilali-Khan Then depart from the place whence all the people depart and ask Allah for His Forgiveness. Truly, Allah is Oft-Forgiving, Most-Merciful.
Shakir Then hasten on from the Place from which the people hasten on and ask the forgiveness of Allah; surely Allah is Forgiving, Merciful.
Sher Ali Then pour forth from where the people pour forth, and seek forgiveness from ALLAH; surely ALLAH is most forgiving, Merciful.
Khalifa You shall file together, with the rest of the people who file, and ask GOD for forgiveness. GOD is Forgiver, Most Merciful.
Arberry Then press on from where the people press on, and pray for God's forgiveness; God is All-forgiving, All-compassionate.
Palmer Then pour ye forth from whence men do pour forth and ask pardon of God; verily, God is forgiving and merciful.
Rodwell Then pass on quickly where the people quickly pass, and ask pardon of God, for God is Forgiving, Merciful.
Sale Therefore go in procession from whence the people go in procession, and ask pardon of God, for God is gracious and merciful.
Transliterated Arabic Thumma afeedoo min haythu afada alnnasu waistaghfiroo Allaha inna Allaha ghafoorun raheemun
002:200

Pickthall And when ye have completed your devotions, then remember Allah as ye remember your fathers or with a more lively remembrance. But of mankind is he who saith: "Our Lord! Give unto us in the world," and he hath no portion in the Hereafter.
Yusuf Ali So when ye have accomplished your holy rites, celebrate the praises of God, as ye used to celebrate the praises of your fathers, - yea, with far more Heart and soul. There are men who say: "Our Lord! Give us (Thy bounties) in this world!" but they will have no portion in the Hereafter.
Hilali-Khan So when you have accomplished your Manasik [(i.e. Ihram, Tawaf of the Ka'bah and As-Safa and Al-Marwah), stay at 'Arafat, Muzdalifah and Mina, Ramy of Jamarat, (stoning of the specified pillars in Mina) slaughtering of Hady (animal, etc.)]. Remember Allah as you remember your forefathers or with a far more remembrance. But of mankind there are some who say: "Our Lord! Give us (Your Bounties) in this world!" and for such there will be no portion in the Hereafter.
Shakir So when you have performed your devotions, then laud Allah as you lauded your fathers, rather a greater lauding. But there are some people who say, Our Lord! give us in the world, and they shall have no resting place.
Sher Ali And when you have performed the acts of worship prescribed for you, celebrate the praises of ALLAH as you used to celebrate the praises of your fathers, or even with greater devotion. And of men there are some who say `Our Lord grant us good things in this world;' and such a one shall have no share in the hereafter.
Khalifa Once you complete your rites, you shall continue to commemorate GOD as you commemorate your own parents, or even better. Some people would say, "Our Lord, give us of this world," while having no share in the Hereafter.
Arberry And when you have performed your holy rites remember God, as you remember your fathers or yet more devoutly. Now some men there are who say, 'Our Lord, give to us in this world'; such men shall have no part in the world to come.
Palmer And when ye have performed your rites, remember God as ye remember your fathers, or with a keener memory still. There is among men such as says, 'Our Lord! give us in this world;' but of the future life no portion shall he have.
Rodwell And when ye have finished your holy rites, remember God as ye remember your own fathers, or with a yet more intense remembrance! Some men there are who say, "O our Lord! give us our portion in this world:" but such shall have no portion in the next life:
Sale And when ye have finished your holy ceremonies, remember God, according as ye remember your fathers, or with a more reverend commemoration. There are some men who say, o Lord, give us [our portion] in this world; but such shall have no portion in the next life:
Transliterated Arabic Fa-itha qadaytum manasikakum faothkuroo Allaha kathikrikum abaakum aw ashadda thikran famina alnnasi man yaqoolu rabbana atina fee alddunya wama lahu fee al-akhirati min khalaqin
002:201

Pickthall And of them (also) is he who saith: "Our Lord! Give unto us in the world that which is good and in the Hereafter that which is good, and guard us from the doom of Fire."
Yusuf Ali And there are men who say: "Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!"
Hilali-Khan And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!"
Shakir And there are some among them who say: Our Lord! grant us good in this world and good in the hereafter, and save us from the chastisement of the fire.
Sher Ali And of them there are some who say, `Our Lord grant us good in this world as well as good in the world to come, and save us from the torment of the fire.
Khalifa Others would say, "Our Lord, grant us righteousness in this world, and righteousness in the Hereafter, and spare us the retribution of Hell."
Arberry And others there are who say, 'Our Lord, give to us in this world good, and good in the world to come, and guard us against the chastisement of the fire';
Palmer And some there be who say, 'Our Lord! give us in this world good and in the future good; and keep us from the torment of the fire!'
Rodwell And some say, "O our Lord! give us good in this world and good in the next, and keep us from the torment of the fire."
Sale And there are others who say, o Lord, give us good in this world, and also good in the next world, and deliver us from the torment of [hell] fire.
Transliterated Arabic Waminhum man yaqoolu rabbana atina fee alddunya hasanatan wafee al-akhirati hasanatan waqina AAathaba alnnari
002:202

Pickthall For them there is in store a goodly portion out of that which they have earned. Allah is swift at reckoning.
Yusuf Ali To these will be allotted what they have earned; and God is quick in account.
Hilali-Khan For them there will be alloted a share for what they have earned. And Allah is Swift at reckoning.
Shakir They shall have (their) portion of what they have earned, and Allah is swift in reckoning.
Sher Ali For these their shall be a goodly share because of what they have earned. And ALLAH is swift at reckoning.
Khalifa Each of these will receive the share they have earned. GOD is most efficient in reckoning.
Arberry those -- they shall have a portion from what they have earned; and God is swift at the reckoning.
Palmer These,- they have their portion from what they have earned; for God is swift at reckoning up.
Rodwell They shall have the lot which they have merited: and God is swift to reckon.
Sale They shall have a portion of that which they have gained: God is swift in taking an account.
Transliterated Arabic Ola-ika lahum naseebun mimma kasaboo waAllahu sareeAAu alhisabi
002:203

Pickthall Remember Allah through the appointed days. Then whoso hasteneth (his departure) by two days, it is no sin for him, and whoso delayeth, it is no sin for him; that is for him who wardeth off (evil). Be careful of your duty to Allah, and know that unto Him ye will be gathered.
Yusuf Ali Celebrate the praises of God during the Appointed Days. But if any one hastens to leave in two days, there is no blame on him, and if any one stays on, there is no blame on him, if his aim is to do right. Then fear God, and know that ye will surely be gathered unto Him.
Hilali-Khan And remember Allah during the appointed Days. But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allah (fear Him), and know that you will surely be gathered unto Him.
Shakir And laud Allah during the numbered days; then whoever hastens off in two days, there is no blame on him, and whoever remains behind, there is no blame on him, (this is) for him who guards (against evil), and be careful (of your duty) to Allah, and know that you shall be gathered together to Him.
Sher Ali And remember ALLAH during the appointed number of days, but whoso hastens to leave in two days, it shall be no sin for him; and whoso stays behind, it shall be no sin for him either. This direction is for him who fears ALLAH. So fear ALLAH and know that you shall all be brought together before HIM.
Khalifa You shall commemorate GOD for a number of days (in Mena); whoever hastens to do this in two days commits no sin, and whoever stays longer commits no sin, so long as righteousness is maintained. You shall observe GOD, and know that before Him you will be gathered.
Arberry And remember God during certain days numbered. If any man hastens on in two days, that is no sin in him; and if any delays, it is not a sin in him, if he be godfearing. And fear you God, and know that unto Him you shall be mustered.
Palmer Remember God for a certain number of days; but whoso hastens off in two days, it is no sin to him, and he who lingers on it is no sin to him,- for him who fears. So fear ye God and know that unto Him shall ye be gathered.
Rodwell Bear God in mind during the stated days: but if any haste away in two days, it shall be no fault in him: And if any tarry longer, it shall be no fault in him, if he fear God. Fear God, then, and know that to Him shall ye be gathered.
Sale Remember God the [appointed] number of days: But if any haste [to depart from the valley of Mina] in two days, it shall be no crime in him. And if any tarry longer, it shall be no crime in him, in him who feareth [God]. Therefore fear God, and know that unto him ye shall be gathered.
Transliterated Arabic Waothkuroo Allaha fee ayyamin maAAdoodatin faman taAAajjala fee yawmayni fala ithma AAalayhi waman taakhkhara fala ithma AAalayhi limani ittaqa waittaqoo Allaha waiAAlamoo annakum ilayhi tuhsharoona
002:204

Pickthall And of mankind there is he whoso conversation on the life of this world pleaseth thee (Muhammad), and he calleth Allah to witness as to that which is in his heart; yet he is the most rigid of opponents.
Yusuf Ali There is the type of man whose speech about this world's life May dazzle thee, and he calls God to witness about what is in his heart; yet is he the most contentious of enemies.
Hilali-Khan And of mankind there is he whose speech may please you (O Muhammad SAW), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents.
Shakir And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries.
Sher Ali And of men there is he whose talk on this life would please thee, and he calls ALLAH to witness as to that which is in his heart, and yet he is the most contentious of quarrelers.
Khalifa Among the people, one may impress you with his utterances concerning this life, and may even call upon GOD to witness his innermost thoughts, while he is a most ardent opponent.
Arberry And some men there are whose saying upon the present world pleases thee, and such a one calls on God to witness what is in his heart, yet he is most stubborn in altercation,
Palmer There is among men one whose speech about the life of this world pleases thee, and he calls on God to witness what is in his heart; yet is he most fierce in opposition unto thee.
Rodwell A man there is who surpriseth thee by his discourse concerning this life present. He taketh God to witness what is in his heart; yet is he the most zealous in opposing thee:
Sale There is a man who causeth thee to marvel by his speech concerning this present life, and calleth God to witness that which is in his heart, yet he is most intent in opposing thee;
Transliterated Arabic Wamina alnnasi man yuAAjibuka qawluhu fee alhayati alddunya wayushhidu Allaha AAala ma fee qalbihi wahuwa aladdu alkhisami
VerseTranslations
002:205

Pickthall And when he turneth away (from thee) his effort in the land is to make mischief therein and to destroy the crops and the cattle; and Allah loveth not mischief.
Yusuf Ali When he turns his back, His aim everywhere is to spread mischief through the earth and destroy crops and cattle. But God loveth not mischief.
Hilali-Khan And when he turns away (from you "O Muhammad SAW "), his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief.
Shakir And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making.
Sher Ali And when he is in authority, he runs about in the land to create disorder in it and destroys the tilth and the progeny of man; and ALLAH loves not disorder.
Khalifa As soon as he leaves, he roams the earth corruptingly, destroying properties and lives. GOD does not love corruption.
Arberry and when he turns his back, he hastens about the earth, to do corruption there and to destroy the tillage and the stock; and God loves not corruption;
Palmer And when he turns away, he strives upon the earth to do evil therein, and to destroy the tilth and the stock; verily, God loves not evil doing.
Rodwell And when he turneth his back on thee, he runneth through the land to enact disorders therein, and layeth waste the fields and flocks: but God loveth not the disorder.
Sale and when he turneth away [from thee], he hasteth to act corruptly in the earth, and to destroy that which is sown, and springeth up: But God loveth not corrupt doing.
Transliterated Arabic Wa-itha tawalla saAAa fee al-ardi liyufsida feeha wayuhlika alhartha waalnnasla waAllahu la yuhibbu alfasada
002:206

Pickthall And when it is said unto him: Be careful of thy duty to Allah, pride taketh him to sin. Hell will settle his account, an evil resting-place.
Yusuf Ali When it is said to him, "Fear God", He is led by arrogance to (more) crime. Enough for him is Hell; - An evil bed indeed (To lie on)!
Hilali-Khan And when it is said to him, "Fear Allah", he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest!
Shakir And when it is said to him, guard against (the punish ment of) Allah; pride carries him off to sin, therefore hell is sufficient for him; and certainly it is an evil resting place.
Sher Ali And when it is said to him `Fear ALLAH,' pride incites him to further sin. So Hell shall be his sufficient reward; and surely it is an evil place of rest.
Khalifa When he is told, "Observe GOD," he becomes arrogantly indignant. Consequently, his only destiny is Hell; what a miserable abode.
Arberry and when it is said to him, 'Fear God', vainglory seizes him in his sin. So Gehenna shall be enough for him -- how evil a cradling!
Palmer And when it is said to him, 'Fear God,' then pride takes hold upon him in sin; but hell is enough for him! surely an evil couch is that.
Rodwell And when it is said to him, "Fear God," the pride of sin seizeth him: but he shall have his fill of Hell; and right wretched the couch!
Sale And if one say unto him, fear God; pride seizeth him, together with wickedness; but hell shall be his reward, and an unhappy couch shall it be.
Transliterated Arabic Wa-itha qeela lahu ittaqi Allaha akhathat-hu alAAizzatu bial-ithmi fahasbuhu jahannamu walabi/sa almihadu
002:207

Pickthall And of mankind is he who would sell himself, seeking the pleasure of Allah; and Allah hath compassion on (His) bondmen.
Yusuf Ali And there is the type of man who gives his life to earn the pleasure of God: And God is full of kindness to (His) devotees.
Hilali-Khan And of mankind is he who would sell himself, seeking the Pleasure of Allah. And Allah is full of Kindness to (His) slaves.
Shakir And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.
Sher Ali And of men there is he who would sell himself to seek the pleasure of ALLAH; and ALLAH is Compassionate to HIS servants.
Khalifa Then there are those who dedicate their lives to serving GOD; GOD is compassionate towards such worshipers.
Arberry But other men there are that sell themselves desiring God's good pleasure; and God is gentle with His servants.
Palmer And there is among men one who selleth his soul craving, those things that are pleasing unto God and God is kind unto His servants.
Rodwell A man, too, there is who selleth his very self out of desire to please God: and God is good to his servants.
Sale There is also a man who selleth his soul for the sake of those things which are pleasing unto God; and God is gracious unto [his] servants.
Transliterated Arabic Wamina alnnasi man yashree nafsahu ibtighaa mardati Allahi waAllahu raoofun bialAAibadi
002:208

Pickthall O ye who believe! Come, all of you, into submission (unto Him); and follow not the footsteps of the devil. Lo! he is an open enemy for you.
Yusuf Ali O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy.
Hilali-Khan O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaitan (Satan). Verily! He is to you a plain enemy.
Shakir O you who believe! enter into submission one and all and do not follow the footsteps of Shaitan; surely he is your open enemy.
Sher Ali O ye who believe, come into submission all of you and follow not the footsteps of Satan; surely he is your open enemy.
Khalifa O you who believe, you shall embrace total submission; do not follow the steps of Satan, for he is your most ardent enemy.
Arberry O believers, enter the peace, all of you, and follow not the steps of Satan; he is a manifest foe to you.
Palmer O ye who believe! enter ye into the peace, one and all, and follow not the footsteps of Satan; verily, to you he is an open foe.
Rodwell O believers! enter completely into the true religion, and follow not the steps of Satan, for he is your declared enemy.
Sale O [true] believers, enter into the true religion wholly, and follow not the steps of Satan, for he is your open enemy.
Transliterated Arabic Ya ayyuha allatheena amanoo odkhuloo fee alssilmi kaffatan wala tattabiAAoo khutuwati alshshaytani innahu lakum AAaduwwun mubeenun
002:209

Pickthall And if ye slide back after the clear proofs have come unto you, then know that Allah is Mighty, Wise.
Yusuf Ali If ye backslide after the clear (Signs) have come to you, then know that God is Exalted in Power, Wise.
Hilali-Khan Then if you slide back after the clear signs (Prophet Muhammad SAW and this Qur'an, and Islam) have come to you, then know that Allah is All-Mighty, All-Wise.
Shakir But if you slip after clear arguments have come to you, then know that Allah is Mighty, Wise.
Sher Ali But if you slip after the clear Signs that have come to you, then know that ALLAH is Mighty and Wise.
Khalifa If you backslide, after the clear proofs have come to you, then know that GOD is Almighty, Most Wise.
Arberry But if you slip, after the clear signs have come to you, know then that God is All-mighty, All-wise.
Palmer And if ye slip after that the manifest signs have come to you, then know that God is the mighty, the wise.
Rodwell But if ye lapse after that our clear signs have come to you, know that God is Mighty, Wise.
Sale If ye have slipped after the declarations [of our will] have come unto you, know that God is mighty and wise.
Transliterated Arabic Fa-in zalaltum min baAAdi ma jaatkumu albayyinatu faiAAlamoo anna Allaha AAazeezun hakeemun
002:210

Pickthall Wait they for naught else than that Allah should come unto them in the shadows of the clouds with the angels? Then the case would be already judged. All cases go back to Allah (for judgment).
Yusuf Ali Will they wait until God comes to them in canopies of clouds, with angels (in His train) and the question is (thus) settled? but to God do all questions go back (for decision).
Hilali-Khan Do they then wait for anything other than that Allah should come to them in the shadows of the clouds and the angels? (Then) the case would be already judged. And to Allah return all matters (for decision).
Shakir They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and the matter has (already) been decided; and (all) matters are returned to Allah.
Sher Ali What do they wait for but that ALLAH should come to them in the coverings of the clouds with angels, and the matter be decided? And to ALLAH do all things return.
Khalifa Are they waiting until GOD Himself comes to them in dense clouds, together with the angels? When this happens, the whole matter will be terminated, and to GOD everything will be returned.
Arberry What do they look for, but that God shall come to them in the cloud -- shadows, and the angels? The matter is determined, and unto God all matters are returned.
Palmer What can they expect but that God should come unto them in the shadow of a cloud, and the angels too? But the thing is decreed, and unto God do things return.
Rodwell What can such expect but that God should come down to them overshadowed with clouds, and the angels also, and their doom be sealed? And to God shall all things return.
Sale Do [the infidels] expect less than that God should come down to them overshadowed with clouds, and the angels [also]? But the thing is decreed, and to God shall [all] things return.
Transliterated Arabic Hal yanthuroona illa an ya/tiyahumu Allahu fee thulalin mina alghamami waalmala-ikatu waqudiya al-amru wa-ila Allahi turjaAAu al-omooru
002:211

Pickthall Ask of the Children of Israel how many a clear revelation We gave them! He who altereth the grace of Allah after it hath come unto him (for him), lo! Allah is severe in punishment.
Yusuf Ali Ask the Children of Israel how many clear (Signs) We have sent them. But if any one, after God's favour has come to him, substitutes (something else), God is strict in punishment.
Hilali-Khan Ask the Children of Israel how many clear Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) We gave them. And whoever changes Allah's Favour after it had come to him, [e.g. renounces the Religion of Allah (Islam) and accepts Kufr (disbelief),] then surely, Allah is Severe in punishment.
Shakir Ask the Israelites how many a clear sign have We given them; and whoever changes the favor of Allah after it has come to him, then surely Allah is severe in requiting (evil).
Sher Ali Ask the Children of Israel how many clear Signs WE gave them. But whoso changes the gift of ALLAH after it has come to him, surely then, ALLAH is Severe in punishing.
Khalifa Ask the Children of Israel how many profound miracles have we shown them! For those who disregard the blessings bestowed upon them by GOD, GOD is most strict in retribution.
Arberry Ask the Children of Israel how many a clear sign We gave them. Whoso changes God's blessing after it has come to him, God is terrible in retribution.
Palmer Ask the children of Israel how many a manifest sign we gave to them; and whoso alters God's favours after that they have come to him, then God is keen at following up.
Rodwell Ask the children of Isreal how many clear signs we have given them. But if any man shall alter the boon of God after it shall have reached him, assuredly God will be vehement in punishing him.
Sale Ask the children of Israel how many evident signs we have shewed them; and whoever shall change the grace of God, after it shall have come unto him, verily God will be severe in punishing [him].
Transliterated Arabic Sal banee isra-eela kam ataynahum min ayatin bayyinatin waman yubaddil niAAmata Allahi min baAAdi ma jaat-hu fa-inna Allaha shadeedu alAAiqabi
002:212

Pickthall Beautified is the life of the world for those who disbelieve; they make a jest of the believers. But those who keep their duty to Allah will be above them on the Day of Resurrection. Allah giveth without stint to whom He will.
Yusuf Ali The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for God bestows His abundance without measure on whom He will.
Hilali-Khan Beautified is the life of this world for those who disbelieve, and they mock at those who believe. But those who obey Allah's Orders and keep away from what He has forbidden, will be above them on the Day of Resurrection. And Allah gives (of His Bounty, Blessings, Favours, Honours, etc. on the Day of Resurrection) to whom He wills without limit.
Shakir The life of this world is made to seem fair to those who disbelieve, and they mock those who believe, and those who guard (against evil) shall be above them on the day of resurrection; and Allah gives means of subsistence to whom he pleases without measure.
Sher Ali The life of this world is made to appear attractive to those who disbelieve; and they scoff at those who believe. But those who fear God shall be above them on the day of Resurrection; and ALLAH bestows HIS gifts on whomsoever HE pleases without reckoning.
Khalifa This worldly life is adorned in the eyes of the disbelievers, and they ridicule those who believe. However, the righteous will be far above them on the Day of Resurrection. GOD blesses whomever He wills, without limits.
Arberry Decked out fair to the unbelievers is the present life, and they deride the believers; but those who were godfearing shall be above them on the Resurrection Day; and God provides whomsoever He will without reckoning.
Palmer Made fair to those who misbelieve is this worlds life; they jest at those who do believe. But those who fear shall be above them on the resurrection day. God gives provision unto whom He will without account.
Rodwell This present life is prepared for those who believe not, and who mock at the faithful. But they who fear God shall be above them on the day of resurrection; and God is bounteous without measure to whom He will.
Sale The present life was ordained for those who believe not, and they laugh the faithful to scorn; but they who fear [God] shall be above them, on the day of the resurrection: For God is bountiful unto whom he pleaseth without measure.
Transliterated Arabic Zuyyina lillatheena kafaroo alhayatu alddunya wayaskharoona mina allatheena amanoo waallatheena ittaqaw fawqahum yawma alqiyamati waAllahu yarzuqu man yashao bighayri hisabin
002:213

Pickthall Mankind were one community, and Allah sent (unto them) prophets as bearers of good tidings and as warners, and revealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed. And only those unto whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred one of another. And Allah by His Will guided those who believe unto the truth of that concerning which they differed. Allah guideth whom He will unto a straight path.
Yusuf Ali Mankind was one single nation, and God sent Apostles with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. God by His Grace Guided the believers to the Truth, concerning that wherein they differed. For God guided whom He will to a path that is straight.
Hilali-Khan Mankind were one community and Allah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it after clear proofs had come unto them through hatred, one to another. Then Allah by His Leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to a Straight Path.
Shakir (All) people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom He pleases to the right path.
Sher Ali Mankind were one community, then they differed among themselves, so ALLAH raised Prophets as bearers of good tidings and as warners, and sent down with them the book containing the truth that HE might judge between the people wherein they differed. But then they began to differ about the Book, and none differed about it except those to whom it was given, after clear Signs had come to them, out of envy towards one another. Now has ALLAH, by HIS command, guided the believers to the truth in regard to which they (the unbelievers) differed; and ALLAH guides whomsoever HE pleases to the right path.
Khalifa The people used to be one community when GOD sent the prophets as bearers of good news, as well as warners. He sent down with them the scripture, bearing the truth, to judge among the people in their disputes. Ironically, those who received the scripture were the ones who rejected any new scripture, despite clear proofs given to them. This is due to jealousy on their part. GOD guides those who believe to the truth that is disputed by all others, in accordance with His will. GOD guides whoever wills in a straight path.
Arberry The people were one nation; then God sent forth the Prophets, good tidings to bear and warning, and He sent down with them the Book with the truth, that He might decide between the people touching their differences; and only those who had been given it were at variance upon it, after the clear signs had come to them, being insolent one to another; then God guided those who believed to the truth, touching which they were at variance, by His leave; and God guides whomsoever He will to a straight path.
Palmer Men were one nation once, and God sent prophets with good tidings and with warnings, and sent down with them the Book in truth, to judge between men in that wherein they disagreed; but none did disagree therein save those who had been given it after that manifest signs had come to them, through greed amongst themselves; and God guided those who did believe to that truth concerning which they disagreed by His permission, for God guides whom He will unto the right path.
Rodwell Mankind was but one people; and God sent prophets to announce glad tidings and to warn; and He sent down with them the Book of Truth, that it might decide the disputes of men; and none disputed but those to whom the Book had been given, after the clear tokens had reached them, - being full of mutual jealousy. And God guided those who believed to the truth of that about which, by his permission, they had disputed; for God guideth whom he pleaseth into the straight path.
Sale Mankind was of one faith, and God sent prophets bearing good tidings, and denouncing threats, and sent down with them the scripture in truth, that it might judge between men of that concerning which they disagreed: And none disagreed concerning it, except those to whom the same [scriptures] were delivered, after the declarations [of God's will] had come unto them, out of envy among themselves. And God directed those who believed, to that truth concerning which they disagreed, by his will: For God directeth whom he pleaseth into the right way.
Transliterated Arabic Kana alnnasu ommatan wahidatan fabaAAatha Allahu alnnabiyyeena mubashshireena wamunthireena waanzala maAAahumu alkitaba bialhaqqi liyahkuma bayna alnnasi feema ikhtalafoo feehi wama ikhtalafa feehi illa allatheena ootoohu min baAAdi ma jaat-humu albayyinatu baghyan baynahum fahada Allahu allatheena amanoo lima ikhtalafoo feehi mina alhaqqi bi-ithnihi waAllahu yahdee man yashao ila siratin mustaqeemin
002:214

Pickthall Or think ye that ye will enter paradise while yet there hath not come unto you the like of (that which came to) those who passed away before you? Affliction and adversity befell them, they were shaken as with earthquake, till the messenger (of Allah) and those who believed along with him said: When cometh Allah's help? Now surely Allah's help is nigh.
Yusuf Ali Or do ye think that ye shall enter the Garden (of bliss) without such (trials) as came to those who passed away before you? they encountered suffering and adversity, and were so shaken in spirit that even the Apostle and those of faith who were with him cried: "When (will come) the help of God?" Ah! Verily, the help of God is (always) near!
Hilali-Khan Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the Help of Allah?" Yes! Certainly, the Help of Allah is near!
Shakir Or do you think that you would enter the garden while yet the state of those who have passed away before you has not come upon you; distress and affliction befell them and they were shaken violently, so that the Apostle and those who believed with him said: When will the help of Allah come? Now surely the help of Allah is nigh!
Sher Ali Do you think that you will enter heaven while there has not come to you the like of that which came to those who passed away before you? Poverty and afflictions befell them and they were violently shaken until the Messenger and those who believe along with him said, `When will the help of ALLAH come?' Yea, surely the help of ALLAH is nigh.
Khalifa Do you expect to enter Paradise without being tested like those before you? They were tested with hardship and adversity, and were shaken up, until the messenger and those who believed with him said, "Where is GOD's victory?" GOD's victory is near.
Arberry Or did you suppose you should enter Paradise without there had come upon you the like of those who passed away before you? They were afflicted by misery and hardship and were so convulsed, that the Messenger and those who believed with him said, 'When comes God's help?' Ah, but surely God's help is nigh.
Palmer Did ye count to enter Paradise, while there had nothing come to you like those who passed away before you; there touched them violence and harm, and they were made to quake, until the Apostle and those who believed with him said, 'When (comes) God's help? Is not God's help then surely nigh?'
Rodwell Think ye to enter Paradise, when no such things have come upon you, as on those who flourish before you? Ills and troubles tried them; and so tossed were they by trials, that the Apostle and they who shared his faith, said, "When will the help of God come?" - Is not the help of God nigh?
Sale Did ye think ye should enter paradise, when as yet no such thing had happened unto you, as [hath happened] unto those who have been before you? They suffered calamity, and tribulation, and were afflicted; so that the apostle, and they who believed with him, said; when [will] the help of God [come]? Is not the help of God nigh?
Transliterated Arabic Am hasibtum an tadkhuloo aljannata walamma ya/tikum mathalu allatheena khalaw min qablikum massat-humu alba/sao waalddarrao wazulziloo hatta yaqoola alrrasoolu waallatheena amanoo maAAahu mata nasru Allahi ala inna nasra Allahi qareebun
002:215

Pickthall They ask thee, (O Muhammad), what they shall spend. Say: that which ye spend for good (must go) to parents and near kindred and orphans and the needy and the wayfarer. And whatsoever good ye do, lo! Allah is Aware of it.
Yusuf Ali They ask thee what they should spend (In charity). Say: Whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, - God knoweth it well.
Hilali-Khan They ask you (O Muhammad SAW) what they should spend. Say: Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin (the poor) and the wayfarers, and whatever you do of good deeds, truly, Allah knows it well.
Shakir They ask you as to what they should spend. Say: Whatever wealth you spend, it is for the parents and the near of kin and the orphans and the needy and the wayfarer, and whatever good you do, Allah surely knows it.
Sher Ali They ask thee what they shall spend. Say, `Whatever of good and abundant wealth you spend should be for parents and near relatives and orphans and the needy and the wayfarer. And whatever good you do, surely ALLAH knows it perfectly well.'
Khalifa They ask you about giving: say, "The charity you give shall go to the parents, the relatives, the orphans, the poor, and the traveling alien." Any good you do, GOD is fully aware thereof.
Arberry They will question thee concerning what they should expend. Say: 'Whatsoever good you expend is for parents and kinsmen, orphans, the needy, and the traveller; and whatever good you may do, God has knowledge of it.'
Palmer They will ask thee what they are to expend in alms: say, 'Whatsoever good ye expend it should be for parents and kinsmen, and the orphan and the poor, and the son of the road; and whatsoever good ye do, verily, of it God knows.'
Rodwell They will ask thee what they shall bestow in alms. SAY: Let the good which ye bestow be for parents, and kindred, and orphans, and the poor, and the wayfarer; and whatever good ye do, of a truth God knoweth.
Sale They will ask thee what they shall bestow [in alms]: Answer, the good which ye bestow, [let it be given] to parents, and kindred, and orphans, and the poor, and the stranger. Whatsoever good ye do, God knoweth it.
Transliterated Arabic Yas-aloonaka matha yunfiqoona qul ma anfaqtum min khayrin falilwalidayni waal-aqrabeena waalyatama waalmasakeeni waibni alssabeeli wama tafAAaloo min khayrin fa-inna Allaha bihi AAaleemun
002:216

Pickthall Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not.
Yusuf Ali Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But God knoweth, and ye know not.
Hilali-Khan Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.
Shakir Fighting is enjoined on you, and it is an object of dislike to you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah knows, while you do not know.
Sher Ali Fighting is ordained for you, though it is repugnant to you; but it may be that you dislike a thing while it is good for you, and it may be that you like a thing while it is bad for you. ALLAH knows and you know not.
Khalifa Fighting may be imposed on you, even though you dislike it. But you may dislike something which is good for you, and you may like something which is bad for you. GOD knows while you do not know.
Arberry Prescribed for you is fighting, though it be hateful to you. Yet it may happen that you will hate a thing which is better for you; and it may happen that you will love a thing which is worse for you; God knows, and you know not.
Palmer Prescribed for you is fighting, but it is hateful to you. Yet peradventure that ye hate a thing while it is good for you, and peradventure that ye love a thing while it is bad for you; God knows, and ye,- ye do not know!
Rodwell War is prescribed to you: but from this ye are averse. Yet haply ye are averse from a thing, though it be good for you, and haply ye love a thing though it be bad for you: And God knoweth; but ye, ye know not.
Sale War is injoined you [against the infidels]; but this is hateful unto you: Yet perchance ye hate a thing which is better for you, and perchance ye love a thing which is worse for you: But God knoweth and ye know not.
Transliterated Arabic Kutiba AAalaykumu alqitalu wahuwa kurhun lakum waAAasa an takrahoo shay-an wahuwa khayrun lakum waAAasa an tuhibboo shay-an wahuwa sharrun lakum waAllahu yaAAlamu waantum la taAAlamoona
002:217

Pickthall They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel His people thence, is a greater with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can. And whoso becometh a renegade and dieth in his disbelief: such are they whose works have fallen both in the world and the Hereafter. Such are rightful owners of the Fire: they will abide therein.
Yusuf Ali They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of God to prevent access to the path of God, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein.
Hilali-Khan They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islamic calendar). Say, "Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the Way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing. And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can. And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever."
Shakir They ask you concerning the sacred month about fighting in it. Say: Fighting in it is a grave matter, and hindering (men) from Allah's way and denying Him, and (hindering men from) the Sacred Mosque and turning its people out of it, are still graver with Allah, and persecution is graver than slaughter; and they will not cease fighting with you until they turn you back from your religion, if they can; and whoever of you turns back from his religion, then he dies while an unbeliever -- these it is whose works shall go for nothing in this world and the hereafter, and they are the inmates of the fire; therein they shall abide.
Sher Ali They ask thee about fighting in the Sacred Month. Say, `Fighting therein is a heinous thing, but to hinder men from the way of ALLAH, and to be ungrateful to HIM, and to hinder men from the Sacred Mosque, and to turn out its people therefrom, is more heinous in the sight of ALLAH; and persecution is worst than killing.' And they will not cease fighting you until they turn you back from your Faith, if they can. And whoso from among you turns back from his Faith and dies while he is a disbeliever, it is they whose works shall be vain in this world and in the next. These are the inmates of the Fire and therein shall they abide.
Khalifa They ask you about the Sacred Months and fighting therein: say, "Fighting therein is a sacrilege. However, repelling from the path of GOD and disbelieving in Him and in the sanctity of the Sacred Masjid, and evicting its people, are greater sacrileges in the sight of GOD. Oppression is worse than murder." They will always fight you to revert you from your religion, if they can. Those among you who revert from their religion, and die as disbelievers, have nullified their works in this life and the Hereafter. These are the dwellers of Hell, wherein they abide forever.
Arberry They will question thee concerning the holy month, and fighting in it. Say: 'Fighting in it is a heinous thing, but to bar from God's way, and disbelief in Him, and the Holy Mosque, and to expel its people from it -- that is more heinous in God's sight; and persecution is more heinous than slaying.' They will not cease to fight with you, till they turn you from your religion, if they are able; and whosoever of you turns from his religion, and dies disbelieving -- their works have failed in this world and the next; those are the inhabitants of the Fire; therein they shall dwell forever.
Palmer They will ask thee of the sacred month,- of fighting therein. Say, 'Fighting therein is a great sin; but turning folks off God's way, and misbelief in Him and in the Sacred Mosque, and turning His people out therefrom, is a greater in God's sight; and sedition is a greater sin than slaughter.' They will not cease from fighting you until they turn you from your religion if they can; but whosoever of you is turned from his religion and dies while still a misbeliever; these are those whose works are vain in this world and the next; they are the fellows of the Fire, and they shall dwell therein for aye.
Rodwell They will ask thee concerning war in the Sacred Month. SAY: To war therein is bad, but to turn aside from the cause of God, and to have no faith in Him, and in the Sacred Temple, and to drive out its people, is worse in the sight of God; and civil strife is worse than bloodshed. They will not cease to war against you until they turn you from your religion, if they be able: but whoever of you shall turn from his religion and die an infidel, their works shall be fruitless in this world, and in the next: they shall be consigned to the fire; therein to abide for aye.
Sale They will ask thee concerning the sacred month, [whether they may] war therein: Answer, to war therein is grievous; but to obstruct the way of God, and infidelity towards him, and [to keep men] from the holy temple, and to drive out his people from thence, is more grievous in the sight of God, and the temptation [to idolatry] is more grievous than to kill [in the sacred months]. They will not cease to war against you, until they turn you from your religion, if they be able: But whoever among you shall turn back from his religion, and die an infidel, their works shall be vain in this world, and the next; they shall be the companions of [hell] fire, they shall remain therein for ever.
Transliterated Arabic Yas-aloonaka AAani alshshahri alharami qitalin feehi qul qitalun feehi kabeerun wasaddun AAan sabeeli Allahi wakufrun bihi waalmasjidi alharami wa-ikhraju ahlihi minhu akbaru AAinda Allahi waalfitnatu akbaru mina alqatli wala yazaloona yuqatiloonakum hatta yaruddookum AAan deenikum ini istataAAoo waman yartadid minkum AAan deenihi fayamut wahuwa kafirun faola-ika habitat aAAmaluhum fee alddunya waal-akhirati waola-ika as-habu alnnari hum feeha khalidoona
002:218

Pickthall Lo! those who believe, and those who emigrate (to escape the persecution) and strive in the way of Allah, these have hope of Allah's mercy. Allah is Forgiving, Merciful.
Yusuf Ali Those who believed and those who suffered exile and fought (and strove and struggled) in the path of God, - they have the hope of the Mercy of God: And God is Oft-forgiving, Most Merciful.
Hilali-Khan Verily, those who have believed, and those who have emigrated (for Allah's Religion) and have striven hard in the Way of Allah, all these hope for Allah's Mercy. And Allah is Oft-Forgiving, Most-Merciful.
Shakir Surely those who believed and those who fled (their home) and strove hard in the way of Allah these hope for the mercy of Allah and Allah is Forgiving, Merciful.
Sher Ali Those who believe and those who emigrate and strive hard in the cause of ALLAH, it is these who hope for ALLAH's mercy; And ALLAH is Most forgiving Merciful.
Khalifa Those who believe, and those who emigrate and strive in the cause of GOD, have deserved GOD's mercy. GOD is Forgiver, Most Merciful.
Arberry But the believers, and those who emigrate and struggle in God's way -- those have hope of God's compassion; and God is All-forgiving, All-compassionate.
Palmer Verily, those who believe, and those who flee, and those who wage war in God's way; these may hope for God's mercy, for God is forgiving and merciful.
Rodwell But they who believe, and who fly their country, and fight in the cause of God may hope for God's mercy: and God is Gracious, Merciful.
Sale But they who believe, and who fly for the sake of religion, and fight in God's cause, they shall hope for the mercy of God; for God is gracious and merciful.
Transliterated Arabic Inna allatheena amanoo waallatheena hajaroo wajahadoo fee sabeeli Allahi ola-ika yarjoona rahmata Allahi waAllahu ghafoorun raheemun
002:219

Pickthall They question thee about strong drink and games of chance. Say: In both is great sin, and (some) utility for men; but the sin of them is greater than their usefulness. And they ask thee what they ought to spend. Say: that which is superfluous. Thus Allah maketh plain to you (His) revelations, that haply ye may reflect.
Yusuf Ali They ask thee concerning wine and gambling. Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth God Make clear to you His Signs: In order that ye may consider -
Hilali-Khan They ask you (O Muhammad SAW) concerning alcoholic drink and gambling. Say: "In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit." And they ask you what they ought to spend. Say: "That which is beyond your needs." Thus Allah makes clear to you His Laws in order that you may give thought."
Shakir They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit. And they ask you as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the communications, that you may ponder
Sher Ali They ask thee concerning wine and games of chance. Say `In both there is great sin and harm and also some advantages for men, but their sin and harm are greater than their advantage,' And they ask thee what they should spend. Say, `Spend what you can spare.' Thus does ALLAH makes HIS commandments clear to you that you may reflect
Khalifa They ask you about intoxicants and gambling: say, "In them there is a gross sin, and some benefits for the people. But their sinfulness far outweighs their benefit." They also ask you what to give to charity: say, "The excess." GOD thus clarifies the revelations for you, that you may reflect,
Arberry They will question thee concerning wine, and arrow-shuffling. Say: 'In both is heinous sin; and uses for men, but the sin in them is more heinous than the usefulness.' They will question thee concerning what they should expend. Say: 'The abundance.' So God makes clear His signs to you; haply you will reflect;
Palmer They will ask thee about wine and el maisar, say, 'In them both is sin and profit to men; but the sin of both is greater than the profit of the same.' They will ask thee what they shall expend in alms: say, 'The surplus.' Thus does God manifest to you His signs; haply ye may reflect on this world and the next!
Rodwell They will ask thee concerning wine and games of chance. SAY: In both is great sin, and advantage also, to men; but their sin is greater than their advantage. They will ask thee also what they shall bestow in alms: SAY: What ye can spare. Thus God sheweth you his signs that ye may ponder
Sale They will ask thee concerning wine and lots: Answer, in both there is great sin, and [also some] things of use unto men; but there sinfulness is greater than their use. They will ask thee also what they shall bestow [in alms]: Answer, what ye have to spare. Thus God sheweth [his] signs unto you, that peradventure ye might seriously think
Transliterated Arabic Yas-aloonaka AAani alkhamri waalmaysiri qul feehima ithmun kabeerun wamanafiAAu lilnnasi wa-ithmuhuma akbaru min nafAAihima wayas-aloonaka matha yunfiqoona quli alAAafwa kathalika yubayyinu Allahu lakumu al-ayati laAAallakum tatafakkaroona
002:220

Pickthall Upon the world and the Hereafter. And they question thee concerning orphans. Say: To improve their lot is best. And if ye mingle your affairs with theirs, then (they are) your brothers. Allah knoweth him who spoileth from him who improveth. Had Allah willed He could have overburdened you. Allah is Mighty, Wise.
Yusuf Ali (Their bearings) on this life and the Hereafter. They ask thee concerning orphans. Say: "The best thing to do is what is for their good; if ye mix their affairs with yours, they are your brethren; but God knows the man who means mischief from the man who means good. And if God had wished, He could have put you into difficulties: He is indeed Exalted in Power, Wise."
Hilali-Khan In (to) this worldly life and in the Hereafter. And they ask you concerning orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows him who means mischief (e.g. to swallow their property) from him who means good (e.g. to save their property). And if Allah had wished, He could have put you into difficulties. Truly, Allah is All-Mighty, All-Wise."
Shakir On this world and the hereafter. And they ask you concerning the orphans. Say: To set right for them (their affairs) is good, and if you become co-partners with them, they are your brethren; and Allah knows the mischief-maker and the pacemaker, and if Allah had pleased, He would certainly have caused you to fall into a difficulty; surely Allah is Mighty, Wise.
Sher Ali - Upon this world and the next. And they ask thee concerning the orphans. Say `Promotion of their welfare is an act of great goodness. And if you intermix with them, they are your brethren. And ALLAH knows him who seeks to make mischief apart from him who seeks to promote the welfare of the orphans. And if ALLAH had so willed, HE would have put you to hardship. Surely ALLAH is Mighty and Wise.'
Khalifa upon this life and the Hereafter. And they ask you about the orphans: say, "Bringing them up as righteous persons is the best you can do for them. If you mix their property with yours, you shall treat them as family members." GOD knows the righteous and the wicked. Had GOD willed, He could have imposed harsher rules upon you. GOD is Almighty, Most Wise.
Arberry in this world, and the world to come. They will question thee concerning the orphans. Say: 'To set their affairs aright is good. And if you intermix with them, they are your brothers. God knows well him who works corruption from him who sets aright; and had He willed He would have harassed you. Surely God is All-mighty, All-wise.'
Palmer They will ask thee about orphans: say, 'To do good to them is best.' But if ye interfere with them - they are your brethren, and God knows the evildoer from the well doer; and if God will He will surely trouble you. Verily, God is mighty, wise.
Rodwell On this present world, and on the next. They will also ask thee concerning orphans. SAY: Fair dealing with them is best; But if ye mix yourselves up (in their affairs) - they are your brethren: God knoweth the foul dealer from the fair: and, if God pleased, he could indeed afflict you! Verily, God is Mighty, Wise.
Sale of this present world, and of the next. They will also ask thee concerning orphans: Answer, to deal righteously with them is best and if ye intermeddle with [the management of what belongs to] them, [do them no wrong]; they are your brethren: God knoweth the corrupt dealer from the righteous; and of God please, he will surely distress you, for God is mighty and wise.
Transliterated Arabic Fee alddunya waal-akhirati wayas-aloonaka AAani alyatama qul islahun lahum khayrun wa-in tukhalitoohum fa-ikhwanukum waAllahu yaAAlamu almufsida mina almuslihi walaw shaa Allahu laaAAnatakum inna Allaha AAazeezun hakeemun
002:221

Pickthall Wed not idolatresses till they believe; for lo! a believing bondwoman is better than an idolatress though she please you; and give not your daughters in marriage to idolaters till they believe, for lo! a believing slave is better than an idolater though he please you. These invite unto the Fire, and Allah inviteth unto the Garden, and unto forgiveness by His grace, and expoundeth His revelations to mankind that haply they may remember.
Yusuf Ali Do not marry unbelieving women (idolaters), until they believe: A slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you. Unbelievers do (but) beckon you to the Fire. But God beckons by His Grace to the Garden (of bliss) and forgiveness, and makes His Signs clear to mankind: That they may celebrate His praise.
Hilali-Khan And do not marry Al-Mushrikat (idolatresses, etc.) till they believe (worship Allah Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress, etc.), even though she pleases you. And give not (your daughters) in marriage to Al-Mushrikun till they believe (in Allah Alone) and verily, a believing slave is better than a (free) Mushrik (idolater, etc.), even though he pleases you. Those (Al-Mushrikun) invite you to the Fire, but Allah invites (you) to Paradise and Forgiveness by His Leave, and makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember.
Shakir And do not marry the idolatresses until they believe, and certainly a believing maid is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His communications to men, that they may be mindful.
Sher Ali And marry not idolatrous women until they believe; even a believing bond women is better than an idolatress, although she may please you. And give not believing women in marriage to idolaters until they believe; even a believing slave is better than an idolater, although he may please you. These call to Fire, but ALLAH calls to Heaven and to forgiveness by HIS will. And HE makes HIS Signs clear to the people that they may remember.
Khalifa Do not marry idolatresses unless they believe; a believing woman is better than an idolatress, even if you like her. Nor shall you give your daughters in marriage to idolatrous men, unless they believe. A believing man is better than an idolater, even if you like him. These invite to Hell, while GOD invites to Paradise and forgiveness, as He wills. He clarifies His revelations for the people, that they may take heed.
Arberry Do not marry idolatresses, until they believe; a believing slavegirl is better than an idolatress, though you may admire her. And do not marry idolaters, until they believe. A believing slave is better than an idolater, though you may admire him. Those call unto the Fire; and God calls unto Paradise, and pardon, by His leave, and He makes clear His signs to the people; haply they will remember.
Palmer Wed not with idolatrous women until they believe, for surely a believing handmaid is better than an idolatrous woman, even though she please you. And wed not to idolatrous men until they believe, for a believing slave is better than an idolater, even though he please you. Those invite you to the fire, but God invites you to paradise and pardon by His permission, and makes clear His signs to men; haply they may remember.
Rodwell Marry not idolatresses until they believe; a slave who believeth is better than an idolatress, though she please you more. And wed not your daughters to idolaters until they believe; for a slave who is a believer, is than better an idolater, though he please you. They invite to the Fire; but God inviteth to Paradise, and to pardon, if he so will, and maketh clear his signs to men that they may remember.
Sale Marry not [women who are] idolaters, until they believe: Verily a maid servant who believeth, is better than an idolatress, although she please you [more]. And give not [women who believe], in marriage to the idolaters, until they believe; for verily a servant, who is a true believer, is better than an idolater, though he please you [more]. They invite unto [hell] fire, but God inviteth unto paradise and pardon through his will, and declareth his signs unto men, that they may remember.
Transliterated Arabic Wala tankihoo almushrikati hatta yu/minna walaamatun mu/minatun khayrun min mushrikatin walaw aAAjabatkum wala tunkihoo almushrikeena hatta yu/minoo walaAAabdun mu/minun khayrun min mushrikin walaw aAAjabakum ola-ika yadAAoona ila alnnari waAllahu yadAAoo ila aljannati waalmaghfirati bi-ithnihi wayubayyinu ayatihi lilnnasi laAAallahum yatathakkaroona
002:222

Pickthall They question thee (O Muhammad) concerning menstruation. Say: It is an illness, so let women alone at such times and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Allah hath enjoined upon you. Truly Allah loveth those who turn unto Him, and loveth those who have a care for cleanness.
Yusuf Ali They ask thee concerning women's courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by God. For God loves those who turn to Him constantly and He loves those who keep themselves pure and clean.
Hilali-Khan They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers, etc.).
Shakir And they ask you about menstruation. Say: It is a discomfort; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you; surely Allah loves those who turn much (to Him), and He loves those who purify themselves.
Sher Ali And they ask thee concerning menstruation. Say, `It is a harmful thing, so keep away from women during menstruation, and go not in unto them until they are clean. But when they have cleansed themselves, go in unto them as ALLAH has commanded you. ALLAH loves those who keep themselves clean.'
Khalifa They ask you about menstruation: say, "It is harmful; you shall avoid sexual intercourse with the women during menstruation; do not approach them until they are rid of it. Once they are rid of it, you may have intercourse with them in the manner designed by GOD. GOD loves the repenters, and He loves those who are clean."
Arberry They will question thee concerning the monthly course. Say: 'It is hurt; so go apart from women during the monthly course, and do not approach them till they are clean. When they have cleansed themselves, then come unto them as God has commanded you.' Truly, God loves those who repent, and He loves those who cleanse themselves.
Palmer They will ask thee about menstruation: say, 'It is a hurt.' So keep apart from women in their menstruation, and go not near them till they be cleansed; but when they are cleansed come in to them by where God has ordered you verily, God loves those who turn to Him, and those who keep themselves clean.
Rodwell They will also question thee as to the courses of women. SAY: They are a pollution. Separate yourselves therefore from women and approach them not, until they be cleansed. But when they are cleansed, go in unto them as God hath ordained for you. Verily God loveth those who turn to Him, and loveth those who seek to be clean.
Sale They will ask thee also, concerning the courses of women: Answer, they are a pollution: Therefore separate your selves from women in their courses, and go not near them, until they be cleansed. But when they are cleansed, go in unto them as God hath commanded you, for God loveth those who repent, and loveth those who are clean.
Transliterated Arabic Wayas-aloonaka AAani almaheedi qul huwa athan faiAAtaziloo alnnisaa fee almaheedi wala taqraboohunna hatta yathurna fa-itha tatahharna fa/toohunna min haythu amarakumu Allahu inna Allaha yuhibbu alttawwabeena wayuhibbu almutatahhireena
002:223

Pickthall Your women are a tilth for you (to cultivate) so go to your tilth as ye will, and send (good deeds) before you for your souls, and fear Allah, and know that ye will (one day) meet Him. Give glad tidings to believers, (O Muhammad).
Yusuf Ali Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand; and fear God. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe.
Hilali-Khan Your wives are a tilth for you, so go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus), when or how you will, and send (good deeds, or ask Allah to bestow upon you pious offspring) before you for your ownselves. And fear Allah, and know that you are to meet Him (in the Hereafter), and give good tidings to the believers (O Muhammad SAW).
Shakir Your wives are a tilth for you, so go into your tilth when you like, and do good beforehand for yourselves, and be careful (of your duty) to Allah, and know that you will meet Him, and give good news to the believers.
Sher Ali Your wives are a sort of tilth for you; so approach your tilth when and as you like and send ahead some good for yourselves; and fear ALLAH and know that you shall meet HIM; and bear good tidings to those who believe.
Khalifa Your women are the bearers of your seed. Thus, you may enjoy this privilege however you like, so long as you maintain righteousness. You shall observe GOD, and know that you will meet Him. Give good news to the believers.
Arberry Your women are a tillage for you; so come unto your tillage as you wish, and forward for your souls; and fear God, and know that you shall meet Him. Give thou good tidings to the believers.
Palmer Your women are your tilth, so come into your tillage how you choose; but do a previous good act for yourselves, and fear God, and know that ye are going to meet Him; and give good tidings unto those who do believe.
Rodwell Your wives are your field: go in, therefore, to your field as ye will; but do first some act for your souls' good: and fear ye God, and know that ye must meet Him; and bear these good tidings to the faithful.
Sale Your wives are your tillage; go in therefore unto your tillage in what manner soever ye will: And do first some act [that may be profitable] unto your souls; and fear God, and know that ye must meet him; and bear good tidings unto the faithful.
Transliterated Arabic Nisaokum harthun lakum fa/too harthakum anna shi/tum waqaddimoo li-anfusikum waittaqoo Allaha waiAAlamoo annakum mulaqoohu wabashshiri almu/mineena
002:224

Pickthall And make not Allah, by your oaths, a hindrance to your being righteous and observing your duty unto Him and making peace among mankind. Allah is Hearer, Knower.
Yusuf Ali And make not God's (name) an excuse in your oaths against doing good, or acting rightly, or making peace between persons; for God is One Who heareth and knoweth all things.
Hilali-Khan And make not Allah's (Name) an excuse in your oaths against your doing good and acting piously, and making peace among mankind. And Allah is All-Hearer, All-Knower (i.e. do not swear much and if you have sworn against doing something good then give an expiation for the oath and do good).
Shakir And make not Allah because of your swearing (by Him) an obstacle to your doing good and guarding (against evil) and making peace between men, and Allah is Hearing, Knowing.
Sher Ali And make not ALLAH a target for your oaths that you may thereby abstain from doing good and acting righteously and making peace between men. And ALLAH is All-Hearing, All-Knowing.
Khalifa Do not subject GOD's name to your casual swearing, that you may appear righteous, pious, or to attain credibility among the people. GOD is Hearer, Knower.
Arberry Do not make God a hindrance, through your oaths, to being pious and godfearing, and putting things right between men. Surely God is All-hearing, All-knowing.
Palmer Make not God the butt of your oaths, that ye will keep clear and fear and make peace amongst men, for God both hears and knows.
Rodwell Swear not by God, when ye make oath, that ye will be virtuous and fear God, and promote peace among men; for God is He who Heareth, Knoweth.
Sale Make not God the object of your oaths, that ye will deal justly, and be devout, and make peace among men; for God is he who heareth and knoweth.
Transliterated Arabic Wala tajAAaloo Allaha AAurdatan li-aymanikum an tabarroo watattaqoo watuslihoo bayna alnnasi waAllahu sameeAAun AAaleemun
002:225

Pickthall Allah will not take you to task for that which is unintentional in your oaths. But He will take you to task for that which your hearts have garnered. Allah is Forgiving, Clement.
Yusuf Ali God will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing.
Hilali-Khan Allah will not call you to account for that which is unintentional in your oaths, but He will call you to account for that which your hearts have earned. And Allah is Oft-Forgiving, Most-Forbearing.
Shakir Allah does not call you to account for what is vain in your oaths, but He will call you to account for what your hearts have earned, and Allah is Forgiving, Forbearing.
Sher Ali ALLAH will not call you to account for such of your oaths as are vain, but HE will call you to account for what your hearts have earned. And ALLAH is Most forgiving, Forbearing.
Khalifa GOD does not hold you responsible for the mere utterance of oaths; He holds you responsible for your innermost intentions. GOD is Forgiver, Clement.
Arberry God will not take you to task for a slip in your oaths; but He will take you to task for what your hearts have earned; and God is All-forgiving, All-clement.
Palmer He will not catch you up for a casual word in your oaths, but He will catch you up for what your hearts have earned; but God is forgiving and clement.
Rodwell God will not punish you for a mistake in your oaths: but He will punish you for that which your hearts have done. God is Gracious, Merciful.
Sale God will not punish you for an inconsiderate word in your oaths; but he will punish you for that which your hearts have assented unto: God is merciful and gracious.
Transliterated Arabic La yu-akhithukumu Allahu biallaghwi fee aymanikum walakin yu-akhithukum bima kasabat quloobukum waAllahu ghafoorun haleemun
002:226

Pickthall Those who forswear their wives must wait four months; then, if they change their mind, lo! Allah is Forgiving, Merciful.
Yusuf Ali For those who take an oath for abstention from their wives, a waiting for four months is ordained; if then they return, God is Oft-forgiving, Most Merciful.
Hilali-Khan Those who take an oath not to have sexual relation with their wives must wait four months, then if they return (change their idea in this period), verily, Allah is Oft-Forgiving, Most Merciful.
Shakir Those who swear that they will not go in to their wives should wait four months; so if they go back, then Allah is surely Forgiving, Merciful.
Sher Ali For those who vow abstinence from their wives, the maximum period of waiting is four months. Then if they go back to their normal relationship, surely ALLAH is Most forgiving, Merciful.
Khalifa Those who intend to divorce their wives shall wait four months (cooling off); if they change their minds and reconcile, then GOD is Forgiver, Merciful.
Arberry For those who forswear their women a wait of four months; if they revert, God is All-forgiving, All-compassionate;
Palmer Those who swear off from their women, they must wait four months; but if they break their vow God is forgiving and merciful.
Rodwell They who intend to abstain from their wives shall wait four months; but if they go back from their purpose, then verily God is Gracious, Merciful:
Sale They who vow [to abstain] from their wives, are [allowed] to wait four months: But if they go back [from their vow], verily God is gracious and merciful;
Transliterated Arabic Lillatheena yu/loona min nisa-ihim tarabbusu arbaAAati ashhurin fa-in faoo fa-inna Allaha ghafoorun raheemun
002:227

Pickthall And if they decide upon divorce (let them remember that) Allah is Hearer, Knower.
Yusuf Ali But if their intention is firm for divorce, God heareth and knoweth all things.
Hilali-Khan And if they decide upon divorce, then Allah is All-Hearer, All-Knower.
Shakir And if they have resolved on a divorce, then Allah is surely Hearing, Knowing.
Sher Ali And if they decide upon divorce, then surely ALLAH is All-Hearing, All-Knowing.
Khalifa If they go through with the divorce, then GOD is Hearer, Knower.
Arberry but if they resolve on divorce, surely God is All-hearing, All-knowing.
Palmer And if they intend to divorce them, verily, God hears and knows.
Rodwell And if they resolve on a divorce, then verily God is He who Heareth, Knoweth.
Sale and if they resolve on a divorce, God is he who heareth and knoweth.
Transliterated Arabic Wa-in AAazamoo alttalaqa fa-inna Allaha sameeAAun AAaleemun
002:228

Pickthall Women who are divorced shall wait, keeping themselves apart, three (monthly) courses. And it is not lawful for them that they should conceal that which Allah hath created in their wombs if they are believers in Allah and the Last Day. And their husbands would do better to take them back in that case if they desire a reconciliation. And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them. Allah is Mighty, Wise.
Yusuf Ali Divorced women shall wait concerning themselves for three monthly periods. Nor is it lawful for them to hide what God Hath created in their wombs, if they have faith in God and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And God is Exalted in Power, Wise.
Hilali-Khan And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.
Shakir And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise.
Sher Ali And the divorced women shall wait concerning themselves for three courses; and it is not lawful for them that they conceal what ALLAH has created in their wombs, if they believe in ALLAH and the Last Day; and their husbands have the greater right to take them back during that period, provided they desire reconciliation. And they (the women) have rights similar to those (of men) over them in equity; but men have a degree of advantage above them. And ALLAH is Mighty and Wise.
Khalifa The divorced women shall wait three menstruations (before marrying another man). It is not lawful for them to conceal what GOD creates in their wombs, if they believe in GOD and the Last Day. (In case of pregnancy,) the husband's wishes shall supersede the wife's wishes, if he wants to remarry her. The women have rights, as well as obligations, equitably. Thus, the man's wishes prevail (in case of pregnancy). GOD is Almighty, Most Wise.
Arberry Divorced women shall wait by themselves for three periods; and it is not lawful for them to hide what God has created in their wombs; if they believe in God and the Last Day. In such time their mates have better right to restore them, if they desire to set things right. Women have such honourable rights as obligations, but their men have a degree above them; God is All-mighty, All-wise.
Palmer Divorced women must wait for themselves three courses; and it is not lawful to them that they hide what God has created in their wombs, if they believe in God and in the last day. Their husbands will do better to take them back in that (case) if they wish for reconciliation; for, the same is due to them as from them; but the men should have precedence over them. God is mighty and wise.
Rodwell The divorced shall wait the result, until they have had their courses thrice, nor ought they to conceal what God hath created in their wombs, if they believe in God and the last day; and it will be more just in their husbands to bring them back when in this state, if they desire what is right. And it is for the women to act as they (the husbands) act by them, in all fairness; but the men are a step above them. God is Mighty, Wise.
Sale The [women who are] divorced shall wait concerning themselves until they have their courses thrice, and it shall not be lawful for them to conceal that which God hath created in their wombs, if they believe in God and the last day; and their husbands will act more justly to bring them back at this [time], if they desire a reconciliation. The women ought also [to behave towards their husbands] in like manner as [their husbands should behave] towards them, according to what is just: But the men ought to have a superiority over them. God is mighty and wise.
Transliterated Arabic Waalmutallaqatu yatarabbasna bi-anfusihinna thalathata quroo-in wala yahillu lahunna an yaktumna ma khalaqa Allahu fee arhamihinna in kunna yu/minna biAllahi waalyawmi al-akhiri wabuAAoolatuhunna ahaqqu biraddihinna fee thalika in aradoo islahan walahunna mithlu allathee AAalayhinna bialmaAAroofi walilrrijali AAalayhinna darajatun waAllahu AAazeezun hakeemun
002:229

Pickthall Divorce must be pronounced twice and then (a woman) must be retained in honour or released in kindness. And it is not lawful for you that ye take from women aught of that which ye have given them; except (in the case) when both fear that they may not be able to keep within the limits (imposed by) Allah. And if ye fear that they may not be able to keep the limits of Allah, in that case it is no sin for either of them if the woman ransom herself. These are the limits (imposed by) Allah. Transgress them not. For whoso transgresseth Allah's limits: such are wrong-doers.
Yusuf Ali A divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by God. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by God, there is no blame on either of them if she give something for her freedom. These are the limits ordained by God; so do not transgress them if any do transgress the limits ordained by God, such persons wrong (Themselves as well as others).
Hilali-Khan The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of your Mahr (bridal money given by the husband to his wife at the time of marriage) which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Al-Khul' (divorce). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the Zalimun (wrong-doers, etc.).
Shakir Divorce may be (pronounced) twice, then keep (them) in good fellowship or let (them) go with kindness; and it is not lawful for you to take any part of what you have given them, unless both fear that they cannot keep within the limits of Allah; then if you fear that they cannot keep within the limits of Allah, there is no blame on them for what she gives up to become free thereby. These are the limits of Allah, so do not exceed them and whoever exceeds the limits of Allah these it is that are the unjust.
Sher Ali Such divorce may be pronounced twice; then either retain them in a becoming manner or send them away with kindness. And it is not lawful for you that you take anything of what you have given them (your wives) unless both fear that they cannot observe the limits prescribe by ALLAH. But if you fear that they cannot observe the limits prescribed by ALLAH, then it shall be no sin for either of them in what she gives to get her freedom. These are the limits prescribed by ALLAH, so transgress them not; and whoso transgresses the limits prescribed by ALLAH, it is they that are the wrongdoers.
Khalifa Divorce may be retracted twice. The divorced woman shall be allowed to live in the same home amicably, or leave it amicably. It is not lawful for the husband to take back anything he had given her. However, the couple may fear that they may transgress GOD's law. If there is fear that they may transgress GOD's law, they commit no error if the wife willingly gives back whatever she chooses. These are GOD's laws; do not transgress them. Those who transgress GOD's laws are the unjust.
Arberry Divorce is twice; then honourable retention or setting free kindly. It is not lawful for you to take of what you have given them unless the couple fear they may not maintain God's bounds; if you fear they may not maintain God's bounds, it is no fault in them for her to redeem herself. Those are God's bounds; do not transgress them. Whosoever transgresses the bounds of God -- those are the evildoers.
Palmer Divorce (may happen) twice; then keep them in reason, or let them go with kindness. It is not lawful for you to take from them anything of what you have given them, unless both fear that they cannot keep within God's bounds. So if ye fear that ye cannot keep within God's bounds there is no crime in you both about what she ransoms herself with. These are God's bounds, do not transgress them; and whoso transgresses God's bounds, they it is who are unjust.
Rodwell Ye may divorce your wives twice: Keep them honourably, or put them away with kindness. But it is not allowed you to appropriate to yourselves aught of what ye have given to them, unless both fear that they cannot keep within the bounds set up by God. And if ye fear that they cannot observe the ordinances of God, no blame shall attach to either of you for what the wife shall herself give for her redemption. These are the bounds of God: therefore overstep them not; for whoever oversteppeth the bounds of God, they are evil doers.
Sale Ye may divorce [your wives] twice; and then either retain [them] with humanity, or dismiss [them] with kindness. But it is not lawful for you to take away any thing of what ye have given them, unless both fear that they cannot observe the ordinances of God. And if ye fear that they cannot observe the ordinances of God, it shall be no crime in either of them of account of that for which [the wife] shall redeem her self. These are the ordinances of God; therefore transgress them not; for whoever transgresseth the ordinances of God, they are unjust doers.
Transliterated Arabic Alttalaqu marratani fa-imsakun bimaAAroofin aw tasreehun bi-ihsanin wala yahillu lakum an ta/khuthoo mimma ataytumoohunna shay-an illa an yakhafa alla yuqeema hudooda Allahi fa-in khiftum alla yuqeema hudooda Allahi fala junaha AAalayhima feema iftadat bihi tilka hudoodu Allahi fala taAAtadooha waman yataAAadda hudooda Allahi faola-ika humu alththalimoona
002:230

Pickthall And if he hath divorced her (the third time), then she is not lawful unto him thereafter until she hath wedded another husband. Then if he (the other husband) divorce her it is no sin for both of them that they come together again if they consider that they are able to observe the limits of Allah. These are the limits of Allah. He manifesteth them for people who have knowledge.
Yusuf Ali So if a husband divorces his wife (irrevocably), He cannot, after that, re-marry her until after she has married another husband and He has divorced her. In that case there is no blame on either of them if they re-unite, provided they feel that they can keep the limits ordained by God. Such are the limits ordained by God, which He makes plain to those who understand.
Hilali-Khan And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allah. These are the limits of Allah, which He makes plain for the people who have knowledge.
Shakir So if he divorces her she shall not be lawful to him afterwards until she marries another husband; then if he divorces her there is no blame on them both if they return to each other (by marriage), if they think that they can keep within the limits of Allah, and these are the limits of Allah which He makes clear for a people who know.
Sher Ali And if he divorces her the third time, then she is not lawful for him thereafter, until she marries another husband; and, if he also divorces her, then it shall be no sin for them to return to each other, provided they are sure that they would be able to observe the limits prescribed by ALLAH. And these are the limits prescribed by ALLAH which HE makes clear to the people who have knowledge.
Khalifa If he divorces her (for the third time), it is unlawful for him to remarry her, unless she marries another man, then he divorces her. The first husband can then remarry her, so long as they observe GOD's laws. These are GOD's laws; He explains them for people who know.
Arberry If he divorces her finally, she shall not be lawful to him after that, until she marries another husband. If he divorces her, then it is no fault in them to return to each other, if they suppose that they will maintain God's bounds. Those are God's bounds; He makes them clear unto a people that have knowledge.
Palmer But if he divorce her (a third time) she shall not be lawful to him after that, until she marry another husband; but, if he divorce her too, it is no crime in them both to come together again, if they think that they can keep within God's bounds. These are God's bounds which He explains to a people who know.
Rodwell But if the husband divorce her a third time, it is not lawful for him to take her again, until she shall have married another husband; and if he also divorce her, then shall no blame attach to them if they return to each other, thinking that they can keep within the bounds fixed by God. And these are the bounds of God; He maketh them clear to those who have knowledge.
Sale But if [the husband] divorce her [a third time], she shall not be lawful for him again, until she marry another husband. But if he [also] divorce her, it shall be no crime in them, if they return to each other, if they think they can observe the ordinances of God; and these are the ordinances of God, he declareth them to people of understanding.
Transliterated Arabic Fa-in tallaqaha fala tahillu lahu min baAAdu hatta tankiha zawjan ghayrahu fa-in tallaqaha fala junaha AAalayhima an yatarajaAAa in thanna an yuqeema hudooda Allahi watilka hudoodu Allahi yubayyinuha liqawmin yaAAlamoona
002:231

Pickthall When ye have divorced women, and they have reached their term, then retain them in kindness or release them in kindness. Retain them not to their hurt so that ye transgress (the limits). He who doeth that hath wronged his soul. Make not the revelations of Allah a laughing-stock (by your behaviour), but remember Allah's grace upon you and that which He hath revealed unto you of the Scripture and of wisdom, whereby He doth exhort you. Observe your duty to Allah and know that Allah is Aware of all things.
Yusuf Ali When ye divorce women, and they fulfil the term of their ('Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat God's Signs as a jest, but solemnly rehearse God's favours on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear God, and know that God is well acquainted with all things.
Hilali-Khan And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on reasonable basis or set them free on reasonable basis. But do not take them back to hurt them, and whoever does that, then he has wronged himself. And treat not the Verses (Laws) of Allah as a jest, but remember Allah's Favours on you (i.e. Islam), and that which He has sent down to you of the Book (i.e. the Qur'an) and Al-Hikmah (the Prophet's Sunnah - legal ways - Islamic jurisprudence, etc.) whereby He instructs you. And fear Allah, and know that Allah is All-Aware of everything.
Shakir And when you divorce women and they reach their prescribed time, then either retain them in good fellowship or set them free with liberality, and do not retain them for injury, so that you exceed the limits, and whoever does this, he indeed is unjust to his own soul; and do not take Allah's communications for a mockery, and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby; and be careful (of your duty to) Allah, and know that Allah is the Knower of all things.
Sher Ali And when you divorce women and they approach the end of their appointed period, then either retain them in a becoming manner or send them away in a becoming manner; but retain them not wrongfully so that you may transgress against them. And whoso does that, surely wrongs his own soul. And do not make a jest of the commandments of ALLAH, and remember the favour of ALLAH upon you and the book and the Wisdom which HE has sent down to you, whereby HE exhorts you. And fear ALLAH and know that ALLAH knows all things well
Khalifa If you divorce the women, once they fulfill their interim (three menstruations), you shall allow them to live in the same home amicably, or let them leave amicably. Do not force them to stay against their will, as a revenge. Anyone who does this wrongs his own soul. Do not take GOD's revelations in vain. Remember GOD's blessings upon you, and that He sent down to you the scripture and wisdom to enlighten you. You shall observe GOD, and know that GOD is aware of all things.
Arberry When you divorce women, and they have reached their term, then retain them honourably or set them free honourably; do not retain them by force, to transgress; whoever does that has wronged himself. Take not God's signs in mockery, and remember God's blessing upon you, and the Book and the Wisdom He has sent down on you, to admonish you. And fear God, and know that God has knowledge of everything.
Palmer When ye divorce women, and they have reached the prescribed time, then keep them kindly, or let them go in reason, but do not keep them by force to transgress; for whoso does that, he is unjust to his own soul: and do not take God's signs in jest; and remember God's favours to you, and what He has sent down to you of the Book and wisdom, to admonish you thereby; and fear God, and know that God doth all things know.
Rodwell But when ye divorce women, and the time for sending them away is come, either retain them with generosity, or put them away with generosity: but retain them not by constraint so as to be unjust towards them. He who doth so, doth in fact injure himself. And make not the signs of God a jest; but remember God's favour toward you, and the Book and the Wisdom which He hath sent down to you for your warning, and fear God, and know that God's knowledge embraceth everything.
Sale But when ye divorce women, and they have fulfilled their prescribed time, either retain them with humanity, or dismiss them with kindness; and retain them not by violence, so that ye transgress; for he who doth this, surely injureth his own soul. And make not the signs of God a jest: But remember God's favour towards you, and that he hath sent down unto you the book [of the Koran], and wisdom, admonishing you thereby; and fear God, and know that God is omniscient.
Transliterated Arabic Wa-itha tallaqtumu alnnisaa fabalaghna ajalahunna faamsikoohunna bimaAAroofin aw sarrihoohunna bimaAAroofin wala tumsikoohunna diraran litaAAtadoo waman yafAAal thalika faqad thalama nafsahu wala tattakhithoo ayati Allahi huzuwan waothkuroo niAAmata Allahi AAalaykum wama anzala AAalaykum mina alkitabi waalhikmati yaAAithukum bihi waittaqoo Allaha waiAAlamoo anna Allaha bikulli shay-in AAaleemun
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Pickthall And when ye have divorced women and they reach their term, place not difficulties in the way of their marrying their husbands if it is agreed between them in kindness. This is an admonition for him among you who believeth in Allah and the Last Day. That is more virtuous for you, and cleaner. Allah knoweth; ye know not.
Yusuf Ali When ye divorce women, and they fulfil the term of their ('Iddat), do not prevent them from marrying their (former) husbands, if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in God and the Last Day. That is (the course Making for) most virtue and purity amongst you and God knows, and ye know not.
Hilali-Khan And when you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their (former) husbands, if they mutually agree on reasonable basis. This (instruction) is an admonition for him among you who believes in Allah and the Last Day. That is more virtuous and purer for you. Allah knows and you know not.
Shakir And when you have divorced women and they have ended their term (of waiting), then do not prevent them from marrying their husbands when they agree among themselves in a lawful manner; with this is admonished he among you who believes in Allah and the last day, this is more profitable and purer for you; and Allah knows while you do not know.
Sher Ali And when you divorce women and they reach the end of their period, prevent them not from marrying their husbands, if they agree between themselves in a decent manner. This an admonition for him among you who believes in ALLAH and the Last Day. It is more blessed for you and purer; and ALLAH knows but you know not.
Khalifa If you divorce the women, once they fulfill their interim, do not prevent them from remarrying their husbands, if they reconcile amicably. This shall be heeded by those among you who believe in GOD and the Last Day. This is purer for you, and more righteous. GOD knows, while you do not know.
Arberry When you divorce women, and they have reached their term, do not debar them from marrying their husbands, when they have agreed together honourably. That is an admonition for whoso of you believes in God and the Last Day; that is cleaner and purer for you; God knows, and you know not.
Palmer When ye divorce women, and they have reached their prescribed term, do not prevent them from marrying their (fresh) husbands, when they have agreed with each other reasonably. That is what he is admonished with who amongst you believes in God and in the last day. That is more pure for you and cleaner. But God knows, and ye know not.
Rodwell And when ye divorce your wives, and they have waited the prescribed time, hinder them not from marrying their husbands when they have agreed among themselves in an honourable way. This warning is for him among you who believeth in God and in the last day. This is most pure for you, and most decent. God knoweth, but ye know not.
Sale But when ye have divorced [your] wives, and they have fulfilled their prescribed time, hinder them not from marrying their husbands, when they have agreed among themselves according to what is honourable. This is given in admonition unto him among you who believeth in God, and the last day. This is most righteous for you, and most pure. God knoweth, but ye know not.
Transliterated Arabic Wa-itha tallaqtumu alnnisaa fabalaghna ajalahunna fala taAAduloohunna an yankihna azwajahunna itha taradaw baynahum bialmaAAroofi thalika yooAAathu bihi man kana minkum yu/minu biAllahi waalyawmi al-akhiri thalikum azka lakum waatharu waAllahu yaAAlamu waantum la taAAlamoona
002:233

Pickthall Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do.
Yusuf Ali The mothers shall give such to their offspring for two whole years, if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be Treated unfairly on account of her child. Nor father on account of his child, an heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after due consultation, there is no blame on them. If ye decide on a foster-mother for your offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. But fear God and know that God sees well what ye do.
Hilali-Khan The mothers shall give suck to their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling, but the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis. No person shall have a burden laid on him greater than he can bear. No mother shall be treated unfairly on account of her child, nor father on account of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them. And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on reasonable basis. And fear Allah and know that Allah is All-Seer of what you do.
Shakir And the mothers should suckle their children for two whole years for him who desires to make complete the time of suckling; and their maintenance and their clothing must be borne by the father according to usage; no soul shall have imposed upon it a duty but to the extent of its capacity; neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and a similar duty (devolves) on the (father's) heir, but if both desire weaning by mutual consent and counsel, there is no blame on them, and if you wish to engage a wet-nurse for your children, there is no blame on you so long as you pay what you promised for according to usage; and be careful of (your duty to) Allah and know that Allah sees what you do.
Sher Ali And mothers shall give suck to their children for two whole years; this is for those who desire to complete the period of suckling. And the man to whom the child belongs shall be responsible for their (the mothers') maintenance and clothing according to usage. No soul is burdened beyond its capacity. Neither shall a mother be made to suffer on account of her child, nor shall he to whom the child belongs be made to suffer on account of his child and the same is incumbent on the father's heir. If they both decide upon weaning the child by mutual consent and consultation, there is no blame on them. And if you desire to engage a wet-nurse for your children, there shall be no blame on you, provided you pay what you have agreed to pay in a fair manner. And fear ALLAH and know that ALLAH sees what you do.
Khalifa Divorced mothers shall nurse their infants two full years, if the father so wishes. The father shall provide the mother's food and clothing equitably. No one shall be burdened beyond his ability. No mother shall be harmed on account of her infant, nor shall the father be harmed because of his infant. (If the father dies), his inheritor shall assume these responsibilities. If the infant's parents mutually agree to part, after due consultation, they commit no error by doing so. You commit no error by hiring nursing mothers, so long as you pay them equitably. You shall observe GOD, and know that GOD is Seer of everything you do.
Arberry Mothers shall suckle their children two years completely, for such as desire to fulfil the suckling. It is for the father to provide them and clothe them honourably. No soul is charged save to its capacity; a mother shall not be pressed for her child, neither a father for his child. The heir has a like duty. But if the couple desire by mutual consent and consultation to wean, then it is no fault in them. And if you desire to seek nursing for your children, it is no fault in you provide you hand over what you have given honourably; and fear God, and know that God sees the things you do.
Palmer Mothers must suckle their children two whole years for one who wishes to complete the time of suckling; and on him to whom it is born its sustenance and clothing are incumbent; but in reason, for no soul shall be obliged beyond its capacity. A mother shall not be forced for her child; nor he to whom it is born for his child. And the same (is incumbent) on the heir (of the father). But if both parties wish to wean, by mutual consent and counsel, then it is no crime in them. And if ye wish to provide a wet-nurse for your children, it is no crime in you when you pay what you have promised her, in reason. Fear God, and know that God on what ye do doth look.
Rodwell Mothers, when divorced, shall give suck to their children two full years, if the father desire that the suckling be completed; and such maintenance and clothing as is fair for them, shall devolve on the father. No person shall be charged beyond his means. A mother shall not be pressed unfairly for her child, nor a father for his child: And the same with the father's heir. But if they choose to wean the child by consent and by bargain, it shall be no fault in them. And if ye choose to have a nurse for your children, it shall be no fault in you, in case ye pay what ye promised her according to that which is fair. Fear God, and know that God seeth what ye do.
Sale Mothers [after they are divorced] shall give suck unto their children two full years, to him who desireth the time of giving suck to be completed; and the father shall be obliged to maintain them and cloath them [in the mean time], according to that which shall be reasonable. No person shall be obliged beyond his ability. A Mother shall not be compelled [to what is unreasonable] on account of her child, nor a father on account of his child. And the heir [of the father] shall be obliged to do in like manner. But if they choose to wean [the child before the end of two years], by common consent, and on mutual consideration, it shall be no crime in them. And if ye have a mind to provide a nurse for your children, it shall be no crime in you, in case ye fully pay what ye offer [her], according to that which is just. And fear God, and know that God seeth whatsoever ye so.
Transliterated Arabic Waalwalidatu yurdiAAna awladahunna hawlayni kamilayni liman arada an yutimma alrradaAAata waAAala almawloodi lahu rizquhunna wakiswatuhunna bialmaAAroofi la tukallafu nafsun illa wusAAaha la tudarra walidatun biwaladiha wala mawloodun lahu biwaladihi waAAala alwarithi mithlu thalika fa-in arada fisalan AAan taradin minhuma watashawurin fala junaha AAalayhima wa-in aradtum an tastardiAAoo awladakum fala junaha AAalaykum itha sallamtum ma ataytum bialmaAAroofi waittaqoo Allaha waiAAlamoo anna Allaha bima taAAmaloona baseerun
002:234

Pickthall Such of you as die and leave behind them wives, they (the wives) shall wait, keeping themselves apart, four months and ten days. And when they reach the term (prescribed for them) then there is no sin for you in aught that they may do with themselves in decency. Allah is informed of what ye do.
Yusuf Ali If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days: When they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And God is well acquainted with what ye do.
Hilali-Khan And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a just and honourable manner (i.e. they can marry). And Allah is Well-Acquainted with what you do.
Shakir And (as for) those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten days; then when they have fully attained their term, there is no blame on you for what they do for themselves in a lawful manner; and Allah is aware of what you do.
Sher Ali And as for those of you who die and leave wives behind, these (wives) shall wait concerning themselves for four months and ten days. And when they have reached the end of their period, no blame shall be attached to you concerning anything that they do with regard to themselves in a decent manner. And ALLAH is Aware of what you do.
Khalifa Those who die and leave wives, their widows shall wait four months and ten days (before they remarry). Once they fulfill their interim, you commit no error by letting them do whatever righteous matters they wish to do. GOD is fully Cognizant of everything you do.
Arberry And those of you who die, leaving wives, they shall wait by themselves for four months and ten nights; when they have reached their term then it is no fault in you what they may do with themselves honourably. God is aware of the things you do.
Palmer Those of you who die and leave wives behind, let these wait by themselves for four months and ten days; and when they have reached their prescribed time, there is no crime in them for what they do with themselves in reason; for God of what ye do is well aware.
Rodwell If those of you who die leave wives, they must await their state during four months and ten days; and when this their term is expired, you shall not be answerable for the way in which they shall dispose of themselves fairly. And God is cognisant of what ye do.
Sale Such of you as die, and leave wives, [their wives] must wait concerning themselves four months and ten [days], and when they shall have fulfilled their term, it shall be no crime in you, for that which they shall do with themselves, according to what is reasonable. God well knoweth that which ye do.
Transliterated Arabic Waallatheena yutawaffawna minkum wayatharoona azwajan yatarabbasna bi-anfusihinna arbaAAata ashhurin waAAashran fa-itha balaghna ajalahunna fala junaha AAalaykum feema faAAalna fee anfusihinna bialmaAAroofi waAllahu bima taAAmaloona khabeerun
002:235

Pickthall There is no sin for you in that which ye proclaim or hide in your minds concerning your troth with women. Allah knoweth that ye will remember them. But plight not your troth with women except by uttering a recognised form of words. And do not consummate the marriage until (the term) prescribed is run. Know that Allah knoweth what is in your minds, so beware of Him; and know that Allah is Forgiving, Clement.
Yusuf Ali There is no blame on you if ye make an offer of betrothal or hold it in your hearts. God knows that ye cherish them in your hearts: But do not make a secret contract with them except in terms Honourable, nor resolve on the tie of marriage till the term prescribed is fulfilled. And know that God Knoweth what is in your hearts, and take heed of Him; and know that God is Oft-forgiving, Most Forbearing.
Hilali-Khan And there is no sin on you if you make a hint of betrothal or conceal it in yourself, Allah knows that you will remember them, but do not make a promise of contract with them in secret except that you speak an honourable saying according to the Islamic law (e.g. you can say to her, "If one finds a wife like you, he will be happy"). And do not consummate the marriage until the term prescribed is fulfilled. And know that Allah knows what is in your minds, so fear Him. And know that Allah is Oft-Forgiving, Most Forbearing.
Shakir And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds; Allah knows that you win mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marriage tie until the writing is fulfilled, and know that Allah knows what is in your minds, therefore beware of Him, and know that Allah is Forgiving, Forbearing.
Sher Ali And their shall be no blame on you in throwing out a hint regarding proposal of marriage to these women or in keeping the desire hidden in your minds. ALLAH knows that you will think of them in this connection. But make not a contract with them in secret, except that you say a fair word. And resolve not on marriage tie until the prescribed period reaches its end. And know that ALLAH knows what is in your minds; so beware of HIM. And know that ALLAH is Most Forgiving, Forbearing.
Khalifa You commit no sin by announcing your engagement to the women, or keeping it secret. GOD knows that you will think about them. Do not meet them secretly, unless you have something righteous to discuss. Do not consummate the marriage until their interim is fulfilled. You should know that GOD knows your innermost thoughts, and observe Him. You should know that GOD is Forgiver, Clement.
Arberry There is no fault in you touching the proposal to women you offer, or hide in your hearts; God knows that you will be mindful of them; but do not make troth with them secretly without you speak honourable words. And do not resolve on the knot of marriage until the book has reached its term; and know that God knows what is in your hearts, so be fearful of Him; and know that God is All-forgiving, All-clement.
Palmer Nor is there any crime in you for that ye make them an offer of marriage, or that ye keep it secret, in your minds. God knows that ye will remember them; but do not propose to them in secret, unless ye speak a reasonable speech; and resolve not on marriage tie until the Book shall reach its time; but know that God knows what is in your souls; so beware! and know that God is forgiving and clement.
Rodwell And then shall no blame attach to you in making proposals of marriage to such women, or in keeping such intention to yourselves? God knoweth that ye will not forget them. But promise them not in secret, unless ye speak honourable words; And resolve not on the marriage tie until the prescribed time be reached; and know that God knoweth what is in your minds: therefore, beware of Him; and know that God is Gracious, Mild!
Sale And it shall be no crime in you, whether ye make public overtures of marriage unto [such] women, [within the said four months and ten days], or whether ye conceal [such your designs] in your minds: God knoweth that ye will remember them. But make no promise unto them privately, unless ye speak honourable words; and resolve not on the knot of marriage, until the prescribed time be accomplished; and know that God knoweth that which is in your minds, therefore beware of him, and know that God is gracious and merciful.
Transliterated Arabic Wala junaha AAalaykum feema AAarradtum bihi min khitbati alnnisa-i aw aknantum fee anfusikum AAalima Allahu annakum satathkuroonahunna walakin la tuwaAAidoohunna sirran illa an taqooloo qawlan maAAroofan wala taAAzimoo AAuqdata alnnikahi hatta yablugha alkitabu ajalahu waiAAlamoo anna Allaha yaAAlamu ma fee anfusikum faihtharoohu waiAAlamoo anna Allaha ghafoorun haleemun
002:236

Pickthall It is no sin for you if ye divorce women while yet ye have not touched them, nor appointed unto them a portion. Provide for them, the rich according to his means, and the straitened according to his means, a fair provision. (This is) a bounden duty for those who do good.
Yusuf Ali There is no blame on you if ye divorce women before consummation or the fixation of their dower; but bestow on them (A suitable gift), the wealthy according to his means, and the poor according to his means; - A gift of a reasonable amount is due from those who wish to do the right thing.
Hilali-Khan There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed unto them their Mahr (bridal money given by the husband to his wife at the time of marriage). But bestow on them (a suitable gift), the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.
Shakir There is no blame on you if you divorce women when you have not touched them or appointed for them a portion, and make provision for them, the wealthy according to his means and the straightened in circumstances according to his means, a provision according to usage; (this is) a duty on the doers of good (to others).
Sher Ali It shall be no sin for you if you divorce women while you have not touched them, nor settle for them a dowry. But provide for them - the rich man according to his means and the poor man according to his need - a provision in a becoming manner. This is an obligation upon the virtuous.
Khalifa You commit no error by divorcing the women before touching them, or before setting the dowry for them. In this case, you shall compensate them - the rich as he can afford and the poor as he can afford - an equitable compensation. This is a duty upon the righteous.
Arberry There is no fault in you, if you divorce women while as yet you have not touched them nor appointed any marriage-portion for them; yet make provision for them, the affluent man according to his means, and according to his means the needy man, honourably -- an obligation on the good-doers.
Palmer It is no crime in you if ye divorce your women ere you have yet touched them, or settled for them a settlement. But provide maintenance for them; the wealthy according to his power, and the straitened in circumstances according to his power, must provide, in reason;- a duty this upon the kind.
Rodwell It shall be no crime in you if ye divorce your wives so long as ye have not consummated the marriage, nor settled any dowry on them. And provide what is needful for them he who is in ample circumstances according to his means, and he who is straitened, according to his means - with fairness: This is binding on those who do what is right.
Sale It shall be no crime in you, if ye divorce your wives, so long as ye have not touched them, nor settled any dowry on them. And provide for them - he who is at his ease must [provide] according to his circumstances, and he who is straitened according to his circumstances - necessaries, according to what shall be reasonable. This is a duty [incumbent] on the righteous.
Transliterated Arabic La junaha AAalaykum in tallaqtumu alnnisaa ma lam tamassoohunna aw tafridoo lahunna fareedatan wamattiAAoohunna AAala almoosiAAi qadaruhu waAAala almuqtiri qadaruhu mataAAan bialmaAAroofi haqqan AAala almuhsineena
002:237

Pickthall If ye divorce them before ye have touched them and ye have appointed unto them a portion, then (pay the) half of that which ye appointed, unless they (the women) agree to forgo it, or he agreeth to forgo it in whose hand is the marriage tie. To forgo is nearer to piety. And forget not kindness among yourselves. Allah is Seer of what ye do.
Yusuf Ali And if ye divorce them before consummation, but after the fixation of a dower for them, then the half of the dower (Is due to them), unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie; and the remission (of the man's half) is the nearest to righteousness. And do not forget Liberality between yourselves. For God sees well all that ye do.
Hilali-Khan And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed unto them the Mahr (bridal money given by the husbands to his wife at the time of marriage), then pay half of that (Mahr), unless they (the women) agree to forego it, or he (the husband), in whose hands is the marriage tie, agrees to forego and give her full appointed Mahr. And to forego and give (her the full Mahr) is nearer to At-Taqwa (piety, right-eousness, etc.). And do not forget liberality between yourselves. Truly, Allah is All-Seer of what you do.
Shakir And if you divorce them before you have touched them and you have appointed for them a portion, then (pay to them) half of what you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie; and it is nearer to righteousness that you should relinquish; and do not neglect the giving of free gifts between you; surely Allah sees what you do.
Sher Ali And if you divorce them before you have touched them, but have settled upon them a dowry, then half of what you have settled shall be due from you, unless they remit, or he, in whose hands is the tie of marriage, should remit. And that you should remit is nearer to righteousness. And do not forget to do good to one another. Surely ALLAH sees what you do.
Khalifa If you divorce them before touching them, but after you had set the dowry for them, the compensation shall be half the dowry, unless they voluntarily forfeit their rights, or the party responsible for causing the divorce chooses to forfeit the dowry. To forfeit is closer to righteousness. You shall maintain the amicable relations among you. GOD is Seer of everything you do.
Arberry And if you divorce them before you have touched them, and you have already appointed for them a marriage-portion, then one-half of what you have appointed, unless it be they make remission, or he makes remission in whose hand is the knot of marriage; yet that you should remit is nearer to godfearing. Forget not to be bountiful one towards another. Surely God sees the things you do.
Palmer And if ye divorce them before ye have touched them, but have already settled for them a settlement; the half of what ye have settled, unless they remit it, or he in whose hand is the marriage tie remits it; and that ye should remit is nearer to piety, and forget not liberality between you. Verily, God on what ye do doth look.
Rodwell But if ye divorce them before consummation, and have already settled a dowry on them, ye shall give them half of what ye have settled, unless they make a release, or he make a release in whose hand is the marriage tie. But if ye make a release, it will be nearer to piety. And forget not generosity in your relations one towards another; for God beholdeth your doings.
Sale But if ye divorce them before ye have touched them, and have already settled a dowry on them, [ye shall give them] half of what ye have settled, unless they release [any part], or he release [part] in whose hand the knot of marriage is; and if ye release [the whole], it will approach nearer unto piety. And forget not liberality among you, for God seeth that which ye do.
Transliterated Arabic Wa-in tallaqtumoohunna min qabli an tamassoohunna waqad faradtum lahunna fareedatan fanisfu ma faradtum illa an yaAAfoona aw yaAAfuwa allathee biyadihi AAuqdatu alnnikahi waan taAAfoo aqrabu lilttaqwa wala tansawoo alfadla baynakum inna Allaha bima taAAmaloona baseerun
002:238

Pickthall Be guardians of your prayers, and of the midmost prayer, and stand up with devotion to Allah.
Yusuf Ali Guard strictly your (habit of) prayers, especially the Middle Prayer; and stand before God in a devout (frame of mind).
Hilali-Khan Guard strictly (five obligatory) As-Salawat (the prayers) especially the middle Salat (i.e. the best prayer 'Asr). And stand before Allah with obedience [and do not speak to others during the Salat (prayers)].
Shakir Attend constantly to prayers and to the middle prayer and stand up truly obedient to Allah.
Sher Ali Watch over prayers, and particularly the middle Prayer, and stand before ALLAH submissively.
Khalifa You shall consistently observe the Contact Prayers, especially the middle prayer, and devote yourselves totally to GOD.
Arberry Be you watchful over the prayers, and the middle prayer; and do you stand obedient to God.
Palmer Observe the prayers, and the middle prayer, and stand ye attent before God.
Rodwell Observe strictly the prayers, and the middle prayer, and stand up full of devotion towards God.
Sale Carefully observe the [appointed] prayers, and the middle prayer, and be [assiduous therein], with devotion towards God.
Transliterated Arabic Hafithoo AAala alssalawati waalssalati alwusta waqoomoo lillahi qaniteena
002:239

Pickthall And if ye go in fear, then (pray) standing or on horseback. And when ye are again in safety, remember Allah, as He hath taught you that which (heretofore) ye knew not.
Yusuf Ali If ye fear (an enemy), pray on foot, or riding, (as may be most convenient), but when ye are in security, celebrate God's praises in the manner He has taught you, which ye knew not (before).
Hilali-Khan And if you fear (an enemy), perfrom Salat (pray) on foot or riding. And when you are in safety, offer the Salat (prayer) in the manner He has taught you, which you knew not (before).
Shakir But if you are in danger, then (say your prayers) on foot or on horseback; and when you are secure, then remember Allah, as. He has taught you what you did not know.
Sher Ali If you are in a state of fear, then say your prayers on foot or riding, but when you are safe, remember ALLAH as HE has taught you that which you did not know.
Khalifa Under unusual circumstances, you may pray while walking or riding. Once you are safe, you shall commemorate GOD as He taught you what you never knew.
Arberry And if you are in fear, then afoot or mounted; but when you are secure, then remember God, as He taught you the things that you knew not.
Palmer And if ye fear, then afoot or on horseback; but when ye are in safety remember God, how He taught you while yet ye did not know.
Rodwell And if you have any alarm, then pray on foot or riding: but when you are safe, then remember God, how he hath made you to know what ye knew not.
Sale But if ye fear [any danger, pray] on foot or on horseback; and when ye are safe, remember God, how he hath taught you what as yet ye knew not.
Transliterated Arabic Fa-in khiftum farijalan aw rukbanan fa-itha amintum faothkuroo Allaha kama AAallamakum ma lam takoonoo taAAlamoona
002:240

Pickthall (In the case of) those of you who are about to die and leave behind them wives, they should bequeath unto their wives a provision for the year without turning them out, but if they go out (of their own accord) there is no sin for you in that which they do of themselves within their rights. Allah is Mighty, Wise.
Yusuf Ali Those of you who die and leave widows should bequeath for their widows a year's maintenance and residence; but if they leave (The residence), there is no blame on you for what they do with themselves, provided it is reasonable. And God is Exalted in Power, Wise.
Hilali-Khan And those of you who die and leave behind wives should bequeath for their wives a year's maintenance and residence without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable (e.g. lawful marriage). And Allah is All-Mighty, All-Wise. [The order of this Verse has been cancelled (abrogated) by Verse 4:12].
Shakir And those of you who die and leave wives behind, (make) a bequest in favor of their wives of maintenance for a year without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise.
Sher Ali And those of you who die and leave behind wives shall bequeath to their wives provision for a year without being turned out. But if they themselves go out, then there shall be no blame upon you in regard to any proper thing which they do concerning themselves. And ALLAH is Mighty and Wise.
Khalifa Those who die and leave wives, a will shall provide their wives with support for a year, provided they stay within the same household. If they leave, you commit no sin by letting them do whatever they wish, so long as righteousness is maintained. GOD is Almighty, Most Wise.
Arberry And those of you who die, leaving wives, let them make testament for their wives, provision for a year without expulsion; but if they go forth, there is no fault in you what they may do with themselves honourably; God is All-mighty, All-wise.
Palmer Those of you who die and leave wives, should bequeath to their wives maintenance for a year, without expulsion (from their home); but if they go out, there is no crime in you for what they do of themselves, in reason; but God is mighty and wise.
Rodwell And such of you as shall die and leave wives, shall bequeath their wives a year's maintenance without causing them to quit their homes; but if they quit them of their own accord, then no blame shall attach to you for any disposition they may make of themselves in a fair way. And God is Mighty, Wise.
Sale And such of you as shall die and leave wives, ought to bequeath their wives a year's maintenance, without putting them out [of their houses]: But if they go out [voluntarily], it shall be no crime in you, for that which they shall do with themselves, according to what shall be reasonable; God is mighty and wise.
Transliterated Arabic Waallatheena yutawaffawna minkum wayatharoona azwajan wasiyyatan li-azwajihim mataAAan ila alhawli ghayra ikhrajin fa-in kharajna fala junaha AAalaykum fee ma faAAalna fee anfusihinna min maAAroofin waAllahu AAazeezun hakeemun
002:241

Pickthall For divorced women a provision in kindness: a duty for those who ward off (evil).
Yusuf Ali For divorced women Maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous.
Hilali-Khan And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqun (the pious - see V.2:2).
Shakir And for the divorced women (too) provision (must be made) according to usage; (this is) a duty on those who guard (against evil).
Sher Ali And for the divorce women also there should be a provision according to what is fair - an obligation on the God-fearing.
Khalifa The divorcees also shall be provided for, equitably. This is a duty upon the righteous.
Arberry There shall be for divorced women provision honourable -- an obligation on the godfearing.
Palmer And divorced women should have a maintenance in reason,- a duty this on those that fear.
Rodwell And for the divorced let there be a fair provision. This is a duty in those who fear God.
Sale And unto those who are divorced, a reasonable provision [is also due; this is] a duty [incumbent] on those who fear God.
Transliterated Arabic Walilmutallaqati mataAAun bialmaAAroofi haqqan AAala almuttaqeena
002:242

Pickthall Thus Allah expoundeth unto you His revelations so that ye may understand.
Yusuf Ali Thus doth God Make clear His Signs to you: In order that ye may understand.
Hilali-Khan Thus Allah makes clear His Ayat (Laws) to you, in order that you may understand.
Shakir Allah thus makes clear to you His communications that you may understand.
Sher Ali Thus does ALLAH make HIS commandments clear to you that you may understand.
Khalifa GOD thus explains His revelations for you, that you may understand.
Arberry So God makes clear His signs for you; haply you will understand.
Palmer Thus does God explain to you His signs; haply ye may understand.
Rodwell Thus God maketh his signs clear to you that ye may understand.
Sale Thus God declareth his signs unto you, that ye may understand.
Transliterated Arabic Kathalika yubayyinu Allahu lakum ayatihi laAAallakum taAAqiloona
002:243

Pickthall Bethink thee (O Muhammad) of those of old, who went forth from their habitations in their thousands, fearing death, and Allah said unto them: Die; and then He brought them back to life. Lo! Allah is a Lord of Kindness to mankind, but most of mankind give not thanks.
Yusuf Ali Didst thou not Turn by vision to those who abandoned their homes, though they were thousands (In number), for fear of death? God said to them: "Die": Then He restored them to life. For God is full of bounty to mankind, but Most of them are ungrateful.
Hilali-Khan Did you (O Muhammad SAW) not think of those who went forth from their homes in thousands, fearing death? Allah said to them, "Die". And then He restored them to life. Truly, Allah is full of Bounty to mankind, but most men thank not.
Shakir Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them, Die; again He gave them life; most surely Allah is Gracious to people, but most people are not grateful.
Sher Ali Hast thou not heard of those who went forth from their homes, and they were thousands, fearing death? And ALLAH said to them, `Die', Then HE brought them to life. Surely ALLAH is Gracious to men, but most men are not grateful.
Khalifa Have you noted those who fled their homes - though they were in the thousands - fearing death? GOD said to them, "Die," then revived them. GOD showers His grace upon the people, but most people are unappreciative.
Arberry Hast thou not regarded those who went forth from their habitations in their thousands fearful of death? God said to them, 'Die!' Then He gave them life. Truly God is bounteous to the people, but most of the people are not thankful.
Palmer Dost thou not look at those who left their homes by thousands, for fear of death; and God said to them 'Die,' and then He quickened them again? Verily God is Lord of grace to men, but most men give no thanks.
Rodwell Hast thou not thought on those who quitted their dwellings - and they were thousands - for fear of death? God said to them, "Die:" then He restored them to life, for full of bounty towards man is God. But most men give not thanks!
Sale Hast thou not considered those, who left their habitations, - and they were thousands - for fear of death? And God said unto them, die; then he restored them to life, for God is gracious towards mankind; but the greater part of men do not give thanks.
Transliterated Arabic Alam tara ila allatheena kharajoo min diyarihim wahum oloofun hathara almawti faqala lahumu Allahu mootoo thumma ahyahum inna Allaha lathoo fadlin AAala alnnasi walakinna akthara alnnasi la yashkuroona
002:244

Pickthall Fight in the way of Allah, and know that Allah is Hearer, Knower.
Yusuf Ali Then fight in the cause of God, and know that God Heareth and knoweth all things.
Hilali-Khan And fight in the Way of Allah and know that Allah is All-Hearer, All-Knower.
Shakir And fight in the way of Allah, and know that Allah is Hearing, Knowing.
Sher Ali And fight in the cause of ALLAH and know that ALLAH is All-Hearing, All-Knowing.
Khalifa You shall fight in the cause of GOD, and know that GOD is Hearer, Knower.
Arberry So fight in God's way, and know that God is All-hearing, All-knowing.
Palmer Fight then in God's way, and know that God both hears and knows.
Rodwell Fight for the cause of God; and know that God is He who Heareth, Knoweth.
Sale Fight for the religion of God, and know that God is he who heareth and knoweth.
Transliterated Arabic Waqatiloo fee sabeeli Allahi waiAAlamoo anna Allaha sameeAAun AAaleemun
002:245

Pickthall Who is it that will lend unto Allah a goodly loan, so that He may give it increase manifold? Allah straiteneth and enlargeth. Unto Him ye will return.
Yusuf Ali Who is he that will loan to God a beautiful loan, which God will double unto his credit and multiply many times? It is God that giveth (you) Want or plenty, and to Him shall be your return.
Hilali-Khan Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times? And it is Allah that decreases or increases (your provisions), and unto Him you shall return.
Shakir Who is it that will offer of Allah a goodly gift, so He will multiply it to him manifold, and Allah straightens and amplifies, and you shall be returned to Him.
Sher Ali Who is it that will lend ALLAH a goodly loan that HE may multiply it for him manifold? And ALLAH receives and enlarges. And to HIM shall you be made to return.
Khalifa Who would lend GOD a loan of righteousness, to have it repaid to them multiplied manifold? GOD is the One who provides and withholds, and to Him you will be returned.
Arberry Who is he that will lend God a good loan, and He will multiply it for him manifold? God grasps, and outspreads; and unto Him you shall be returned.
Palmer Who is there that will lend to God a good loan? He will redouble it many a double; God closes His hand and holds it out, and unto Him shall ye return.
Rodwell Who is he that will lend to God a goodly loan? He will double it to him again and again: God is close, but open handed also: and to Him shall ye return.
Sale Who is he that will lend unto God on good usury? Verily he will double it unto him manifold; for God contracteth and extendeth [his hand] as he pleaseth, and to him shall ye return.
Transliterated Arabic Man tha allathee yuqridu Allaha qardan hasanan fayudaAAifahu lahu adAAafan katheeratan waAllahu yaqbidu wayabsutu wa-ilayhi turjaAAoona
002:246

Pickthall Bethink thee of the leaders of the Children of Israel after Moses, how they said unto a prophet whom they had: Set up for us a king and we will fight in Allah's way. He said: Would ye then refrain from fighting if fighting were prescribed for you? They said: Why should we not fight in Allah's way when we have been driven from our dwellings with our children? Yet, when fighting was prescribed for them, they turned away, all save a few of them. Allah is aware of evil-doers.
Yusuf Ali Hast thou not Turned thy vision to the Chiefs of the Children of Israel after (the time of) Moses? they said to a prophet (That was) among them: "Appoint for us a king, that we May fight in the cause of God." He said: "Is it not possible, if ye were commanded to fight, that that ye will not fight?" They said: "How could we refuse to fight in the cause of God, seeing that we were turned out of our homes and our families?" but when they were commanded to fight, they turned back, except a small band among them. But God Has full knowledge of those who do wrong.
Hilali-Khan Have you not thought about the group of the Children of Israel after (the time of) Musa (Moses)? When they said to a Prophet of theirs, "Appoint for us a king and we will fight in Allah's Way." He said, "Would you then refrain from fighting, if fighting was prescribed for you?" They said, "Why should we not fight in Allah's Way while we have been driven out of our homes and our children (families have been taken as captives)?" But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the Zalimun (polytheists and wrong-doers).
Shakir Have you not considered the chiefs of the children of Israel after Musa, when they said to a prophet of theirs: Raise up for us a king, (that) we may fight in the way of Allah. He said: May it not be that you would not fight if fighting is ordained for you? They said: And what reason have we that we should not fight in the way of Allah, and we have indeed been compelled to abandon our homes and our children. But when fighting was ordained for them, they turned back, except a few of them, and Allah knows the unjust.
Sher Ali Hast thou not heard of the chiefs of the Children of Israel after Moses, when they said to a Prophet of theirs, `Appoint for us a king that we may fight in the way of ALLAH?' He said, `It is not likely that you will not fight, if fighting is prescribe for you?' They said, `What reason have we that we should not fight in the way of ALLAH when we have been driven forth from our homes and our sons?' But when fighting was ordained for them, they turned back except a small number of them. And ALLAH knows the transgressors well.
Khalifa Have you noted the leaders of Israel after Moses? They said to their prophet, "If you appoint a king to lead us, we will fight in the cause of GOD." He said, "Is it your intention that, if fighting is decreed for you, you will not fight?" They said, "Why should we not fight in the cause of GOD, when we have been deprived of our homes, and our children?" Yet, when fighting was decreed for them, they turned away, except a few. GOD is aware of the transgressors.
Arberry Hast thou not regarded the Council of the Children of Israel, after Moses, when they said to a Prophet of theirs, 'Raise up for us a king, and we will fight in God's way.' He said, 'Might it be that, if fighting is prescribed for you, you will not fight?' They said, 'Why should we not fight in God's way, who have been expelled from our habitations and our children?' Yet when fighting was prescribed for them, they turned their backs except a few of them; and God has knowledge of the evildoers.
Palmer Dost thou not look at the crowd of the children of Israel after Moses time, when they said to a prophet of theirs, 'Raise up for us a king, and we will fight in God's way?' He said, 'Will ye perhaps, if it be written down for you to fight, refuse to fight?' They said, ' And why should we not fight in God's way, now that we are dispossessed of our homes and sons?' But when it was written down for them to fight they turned back, save a few of them, and God knows who are evildoers.
Rodwell Hast thou not considered the assembly of the children of Israel after the death of Moses, when they said to a prophet of theirs, "Set up for us a king; we will do battle for the cause of God?" He said, "May it not be that if to fight were ordained you, ye would not fight?" They said, "And why should we not fight in the cause of God, since we and our children are driven forth from our dwellings?" But when fighting was commanded them, they turned back, save a few of them: But God knew the offenders!
Sale Hast thou not considered the assembly of the children of Israel, after [the time of] Moses; when they said unto their prophet [Samuel], set a king over us, that we may fight for the religion of God? [The prophet] answered, if ye are injoined to go to war, will ye be near refusing to fight? They answered, and what should ail us that we should not fight for the religion of God, seeing we are dispossessed of our habitations, and [deprived] of our children? But when they were injoined to go to war, they turned back, except a few of them: And God knew the ungodly.
Transliterated Arabic Alam tara ila almala-i min banee isra-eela min baAAdi moosa ith qaloo linabiyyin lahumu ibAAath lana malikan nuqatil fee sabeeli Allahi qala hal AAasaytum in kutiba AAalaykumu alqitalu alla tuqatiloo qaloo wama lana alla nuqatila fee sabeeli Allahi waqad okhrijna min diyarina waabna-ina falamma kutiba AAalayhimu alqitalu tawallaw illa qaleelan minhum waAllahu AAaleemun bialththalimeena
002:247

Pickthall Their Prophet said unto them: Lo! Allah hath raised up Saul to be a king for you. They said: How can he have kingdom over us when we are more deserving of the kingdom than he is, since he hath not been given wealth enough? He said: Lo! Allah hath chosen him above you, and hath increased him abundantly in wisdom and stature. Allah bestoweth His Sovereignty on whom He will. Allah is All-Embracing, All-Knowing.
Yusuf Ali Their Prophet said to them: "God hath appointed Talut as king over you." They said: "How can he exercise authority over us when we are better fitted than he to exercise authority, and he is not even gifted, with wealth in abundance?" He said: "God hath Chosen him above you, and hath gifted him abundantly with knowledge and bodily prowess: God Granteth His authority to whom He pleaseth. God careth for all, and He knoweth all things."
Hilali-Khan And their Prophet (Samuel) said to them, "Indeed Allah has appointed Talut (Saul) as a king over you." They said, "How can he be a king over us when we are better fitted than him for the kingdom, and he has not been given enough wealth." He said: "Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His Kingdom to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower."
Shakir And their prophet said to them: Surely Allah has raised Talut to be a king over you. They said: How can he hold kingship over us while we have a greater right to kingship than he, and he has not been granted an abundance of wealth? He said: Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants His kingdom to whom He pleases, and Allah is Ample giving, Knowing.
Sher Ali And their Prophet said to them, `ALLAH has appointed for you Talut as king.' They said, `How can he have sovereignty over us while we are better entitled to sovereignty than he, and he is not given abundance of wealth?' He said, `Surely, ALLAH has chosen him above you and has bestowed upon him abundant increase in knowledge and in strength of body. And ALLAH gives sovereignty to whom HE pleases. And ALLAH is Bountiful, All-Knowing.
Khalifa Their prophet said to them, "GOD has appointed Taloot (Saul) to be your king." They said, "How can he have kingship over us when we are more worthy of kingship than he; he is not even rich?" He said, "GOD has chosen him over you, and has blessed him with an abundance in knowledge and in body." GOD grants His kingship to whomever He wills. GOD is Bounteous, Omniscient.
Arberry Then their Prophet said to them, 'Verily God has raised up Saul for you as king.' They said, 'How should he be king over us who have better right than he to kingship, seeing he has not been given amplitude of wealth?' He said, 'God has chosen him over you, and has increased him broadly in knowledge and body. God gives the kingship to whom He will; and God is All-embracing, All-knowing.'
Palmer Then their prophet said to them, 'Verily, God has raised up for you Talut as a king;' they said, 'How can the kingdom be his over us; we have more right to the kingdom than he, for he has not an amplitude of wealth?' He said, 'Verily, God has chosen him over you, and has provided him with an extent of knowledge and of form. God gives the kingdom unto whom He will; God comprehends and knows.
Rodwell And their prophet said to them, "Now hath God set (Talout) Saul king over you." They said, "How shall he reign over us, when we are more worthy of the kingdom than he, and of wealth he hath no abundance?" He said, "Verily God hath chosen him to be over you, and hath given him increase in knowledge and stature; God giveth his kingdom to whom he pleaseth; and God is Liberal, Knowing!"
Sale And their prophet said unto them, verily God hath set Talut, king over you: They answered, how shall he reign over us, seeing we are more worthy of the kingdom than he, neither is he possessed of great riches? [Samuel] said, verily God hath chosen him before you, and hath caused him to increase in knowledge and stature, for God giveth his kingdom unto whom he pleaseth; God is bounteous and wise.
Transliterated Arabic Waqala lahum nabiyyuhum inna Allaha qad baAAatha lakum taloota malikan qaloo anna yakoonu lahu almulku AAalayna wanahnu ahaqqu bialmulki minhu walam yu/ta saAAatan mina almali qala inna Allaha istafahu AAalaykum wazadahu bastatan fee alAAilmi waaljismi waAllahu yu/tee mulkahu man yashao waAllahu wasiAAun AAaleemun
002:248

Pickthall And their Prophet said unto them: Lo! the token of his kingdom is that there shall come unto you the ark wherein is peace of reassurance from your Lord, and a remnant of that which the house of Moses and the house of Aaron left behind, the angels bearing it. Lo! herein shall be a token for you if (in truth) ye are believers.
Yusuf Ali And (further) their Prophet said to them: "A Sign of his authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a symbol for you if ye indeed have faith."
Hilali-Khan And their Prophet (Samuel) said to them: Verily! The sign of His Kingdom is that there shall come to you At-Tabut (a wooden box), wherein is Sakinah (peace and reassurance) from your Lord and a remnant of that which Musa (Moses) and Harun (Aaron) left behind, carried by the angels. Verily, in this is a sign for you if you are indeed believers.
Shakir And the prophet said to them: Surely the sign of His kingdom is, that there shall come to you the chest in which there is tranquillity from your Lord and residue of the relics of what the children of Musa and the children of Haroun have left, the angels bearing it; most surely there is a sign in this for those who believe.
Sher Ali And their Prophet said to them, `The sign of his sovereignty is that there shall be given you a heart wherein there will be tranquility from your Lord and a legacy of good left by the family of Moses and the family of Aaron - the angels bearing it. Surely, in this there is a sign for you if you are believers.'
Khalifa Their prophet said to them, "The sign of his kingship is that the Ark of the Covenant will be restored to you, bringing assurances from your Lord, and relics left by the people of Moses and the people of Aaron. It will be carried by the angels. This should be a convincing sign for you, if you are really believers."
Arberry And their Prophet said to them, 'The sign of his kingship is that the Ark will come to you, in it a Shechina from your Lord, and a remnant of what the folk of Moses and Aaron's folk left behind, the angels bearing it. Surely in that shall be a sign for you, if you are believers.'
Palmer Then said to them their prophet, 'The sign of his kingdom is that there shall come to you the ark with the shechina in it from your Lord, and the relics of what the family of Moses and the family of Aaron left; the angels shall bear it.' In that is surely a sign to you if ye believe.
Rodwell And their prophet said to them, "Verily, the sign of his kingship shall be that the Ark shall come to you: in it is a pledge of security from your Lord and the relics left by the family of Moses, and the family of Aaron; the angels shall bear it: Truly herein shall be a sign indeed to you if ye are believers."
Sale And their prophet said unto them, verily the sign of his kingdom shall be, that the ark shall come unto you; Therein shall be tranquility from your Lord, and the relicks which have been left by the family of Moses, and the family of Aaron; the angels shall bring it. Verily this shall be a sign unto you, if ye believe.
Transliterated Arabic Waqala lahum nabiyyuhum inna ayata mulkihi an ya/tiyakumu alttabootu feehi sakeenatun min rabbikum wabaqiyyatun mimma taraka alu moosa waalu haroona tahmiluhu almala-ikatu inna fee thalika laayatan lakum in kuntum mu/mineena
002:249

Pickthall And when Saul set out with the army, he said: Lo! Allah will try you by (the ordeal of) a river. Whosoever therefore drinketh thereof he is not of me, and whosoever tasteth it not he is of me, save him who taketh (thereof) in the hollow of his hand. But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said: We have no power this day against Goliath and his hosts. But those who knew that they would meet Allah exclaimed: How many a little company hath overcome a mighty host by Allah's leave! Allah is with the steadfast.
Yusuf Ali When Talut set forth with the armies, he said: "God will test you at the stream: if any drinks of its water, He goes not with my army: Only those who taste not of it go with me: A mere sip out of the hand is excused." but they all drank of it, except a few. When they crossed the river, - He and the faithful ones with him, - they said: "This day We cannot cope with Goliath and his forces." but those who were convinced that they must meet God, said: "How oft, by God's will, Hath a small force vanquished a big one? God is with those who steadfastly persevere."
Hilali-Khan Then when Talut (Saul) set out with the army, he said: "Verily! Allah will try you by a river. So whoever drinks thereof, he is not of me, and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand." Yet, they drank thereof, all, except a few of them. So when he had crossed it (the river), he and those who believed with him, they said: "We have no power this day against Jalut (Goliath) and his hosts." But those who knew with certainty that they were to meet their Lord, said: "How often a small group overcame a mighty host by Allah's Leave?" And Allah is with As-Sabirin (the patient ones, etc.).
Shakir So when Talut departed with the forces, he said: Surely Allah will try you with a river; whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it. So when he had crossed it, he and those who believed with him, they said: We have today no power against Jalut and his forces. Those who were sure that they would meet their Lord said: How often has a small party vanquished a numerous host by Allah's permission, and Allah is with the patient.
Sher Ali And when Talut set out with the forces, he said, `Surely, ALLAH will try you with a river. So he who drinks therefrom is not of me; and he who taste it not is assuredly of me, save him who takes only a handful of water with his hand.' But they drank of it, except a few of them. And when they crossed it - he and those who believed along with him - they said, `We have no power today against Jalut and his forces.' But those who knew for certain that they would one day meet ALLAH, said, `How many a small party has triumphed over a large party by ALLAH's command! And ALLAH is with the steadfast.'
Khalifa When Saul took command of the troops, he said, "GOD is putting you to the test by means of a stream. Anyone who drinks from it does not belong with me - only those who do not taste it belong with me - unless it is just a single sip." They drank from it, except a few of them. When he crossed it with those who believed, they said, "Now we lack the strength to face Goliath and his troops." Those who were conscious of meeting GOD said, "Many a small army defeated a large army by GOD's leave. GOD is with those who steadfastly persevere."
Arberry And when Saul went forth with the hosts he said, 'God will try you with a river; whosoever drinks of it is not of me, and whoso tastes it flot, he is of me, saving him who scoops up with his hand.' But they drank of it, except a few of them; and when he crossed it, and those who believed with him, they said, 'We have no power today against Goliath and his hosts.' Said those who reckoned they should meet God, 'How often a little company has overcome a numerous company, by God's leave! And God is with the patient.'
Palmer And when Talut set out with his soldiery, he said, 'God will try you with a river, and he who drinks therefrom, he is not of mine; but whoso tastes it not, he is of mine, save he who laps it lapping with his hand.' And they drank from it save a few of them, and when he crossed it, he and those who believed with him, they said, 'We have no power this day against Galut and his soldiery,' those who thought that they should meet their Lord said, 'How many a small division of men have conquered a numerous division, by the permission of God, for God is with the patient.'
Rodwell And when Saul marched forth with his forces, he said, "God will test you by a river: He who drinketh of it shall not be of my band; but he who shall not taste it, drinking a drink out of the hand excepted, shall be of my band." And, except a few of them, they drank of it. And when they had passed it, he and those who believed with him, the former said, "We have no strength this day against (Djalout) Goliath and his forces:" But they who held it as certain that they must meet God, said, "How oft, by God's will, hath a small host vanquished a numerous host! and God is with the steadfastly enduring."
Sale And when Talut departed with his soldiers, he said, verily God will prove you by the river: For he who drinketh thereof, shall not be on my side - but he who shall not taste thereof he shall be on my side - except he who drinketh a draught out of his hand. And they drank thereof, except a few of them. And when they had passed [the river], he and those who believed with him, they said, we have no strength to day, against Jalut and his forces. But they who considered that they should meet God [at the resurrection], said, how often hath a small army discomfited a great army, by the will of God? And God is with those who patiently persevere.
Transliterated Arabic Falamma fasala talootu bialjunoodi qala inna Allaha mubtaleekum binaharin faman shariba minhu falaysa minnee waman lam yatAAamhu fa-innahu minnee illa mani ightarafa ghurfatan biyadihi fashariboo minhu illa qaleelan minhum falamma jawazahu huwa waallatheena amanoo maAAahu qaloo la taqata lana alyawma bijaloota wajunoodihi qala allatheena yathunnoona annahum mulaqoo Allahi kam min fi-atin qaleelatin ghalabat fi-atan katheeratan bi-ithni Allahi waAllahu maAAa alssabireena
002:250

Pickthall And when they went into the field against Goliath and his hosts they said: Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk.
Yusuf Ali When they advanced to meet Goliath and his forces, they prayed: "Our Lord! Pour out constancy on us and make our steps firm: Help us against those that reject faith."
Hilali-Khan And when they advanced to meet Jalut (Goliath) and his forces, they invoked: "Our Lord! Pour forth on us patience and make us victorious over the disbelieving people."
Shakir And when they went out against Jalut and his forces they said: Our Lord, pour down upon us patience, and make our steps firm and assist us against the unbelieving people.
Sher Ali And when they issued forth to encounter Jalut and his forces, they said, `O our Lord, pour forth steadfastness upon us, and make our steps firm, and help us against the disbelieving people.'
Khalifa When they faced Goliath and his troops, they prayed, "Our Lord, grant us steadfastness, strengthen our foothold, and support us against the disbelieving people."
Arberry So, when they went forth against Goliath and his hosts, they said, 'Our Lord, pour out upon us patience, and make firm our feet, and give us aid against the people of the unbelievers!'
Palmer And when they went out against a Galut and his soldiery, they said, 'Lord, pour out patience over us, and make firm our steps, and help us against the misbelieving people!'
Rodwell And when they went forth against Goliath and his forces, they said, "O our Lord! pour out steadfastness upon us, and set our feet firm, and help us against the infidels!"
Sale And when they went forth to battle against Jalut and his forces, they said, o Lord, pour on us patience, and confirm our feet, and help us against the unbelieving people.
Transliterated Arabic Walamma barazoo lijaloota wajunoodihi qaloo rabbana afrigh AAalayna sabran wathabbit aqdamana waonsurna AAala alqawmi alkafireena
002:251

Pickthall So they routed them by Allah's leave and David slew Goliath; and Allah gave him the kingdom and wisdom, and taught him of that which He willeth. And if Allah had not repelled some men by others the earth would have been corrupted. But Allah is a Lord of Kindness to (His) creatures.
Yusuf Ali By God's will they routed them; and David slew Goliath; and God gave him power and wisdom and taught him whatever (else) He willed. And did not God Check one set of people by means of another, the earth would indeed be full of mischief: But God is full of bounty to all the worlds.
Hilali-Khan So they routed them by Allah's Leave and Dawud (David) killed Jalut (Goliath), and Allah gave him [Dawud (David)] the kingdom [after the death of Talut (Saul) and Samuel] and Al-Hikmah (Prophethood) and taught him of that which He willed. And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allah is full of Bounty to the 'Alamin (mankind, jinns and all that exists).
Shakir So they put them to flight by Allah's permission. And Dawood slew Jalut, and Allah gave him kingdom and wisdom, and taught him of what He pleased. And were it not for Allah's repelling some men with others, the earth would certainly be in a state of disorder; but Allah is Gracious to the creatures.
Sher Ali So they routed them by the command of ALLAH, and David slew Jalut, and ALLAH gave him sovereignty and wisdom and taught him of what HE pleased. And had not ALLAH repelled some men by others, the earth would be full of mischief. But ALLAH is the Lord of grace to all peoples.
Khalifa They defeated them by GOD's leave, and David killed Goliath. GOD gave him kingship and wisdom, and taught him as He willed. If it were not for GOD's support of some people against others, there would be chaos on earth. But GOD showers His grace upon the people.
Arberry And they routed them, by the leave of God, and David slew Goliath; and God gave him the kingship, and Wisdom, and He taught him such as He willed. Had God not driven back the people, some by the means of others, the earth had surely corrupted; but God is bounteous unto all beings.
Palmer And they put them to flight by the permission of God, and David killed Galut, and God gave him the kingdom and wisdom, and taught him of what He willed. And were it not for God's repelling men one with another the earth would become spoiled; but God is Lord of grace over the worlds.
Rodwell And by the will of God they routed them; and (Daood) David slew Goliath; and God gave him the kingship and wisdom, and taught him according to His will: and were it not for the restraint of one by means of the other, imposed on men by God, verily the earth had been utterly corrupted. But God is bounteous to his creatures.
Sale Therefore they discomfited them, by the will of God, and David slew Jalut. And God gave him the kingdom and wisdom, and taught him his will, and if God had not prevented men, the one by the other, verily the earth had been corrupted: But God is beneficent towards [his] creatures.
Transliterated Arabic Fahazamoohum bi-ithni Allahi waqatala dawoodu jaloota waatahu Allahu almulka waalhikmata waAAallamahu mimma yashao walawla dafAAu Allahi alnnasa baAAdahum bibaAAdin lafasadati al-ardu walakinna Allaha thoo fadlin AAala alAAalameena
002:252

Pickthall These are the portents of Allah which We recite unto thee (Muhammad) with truth, and lo! thou art of the number of (Our) messengers;
Yusuf Ali These are the Signs of God: we rehearse them to thee in truth: verily Thou art one of the apostles.
Hilali-Khan These are the Verses of Allah, We recite them to you (O Muhammad SAW) in truth, and surely, you are one of the Messengers (of Allah).
Shakir These are the communications of Allah: We recite them to you with truth; and most surely you are (one) of the apostles.
Sher Ali These are the Signs of ALLAH. WE recite them unto thee with truth. Surely, thou art of the Messengers.
Khalifa These are GOD's revelations. We recite them through you, truthfully, for you are one of the messengers.
Arberry These are the signs of God We recite to thee in truth, and assuredly thou art of the number of the Envoys.
Palmer These are the signs of God, we recite them to thee in truth, for, verily, thou art of those who are sent.
Rodwell Such are the signs of God: with truth do we rehearse them to thee, for one of the Sent Ones art Thou.
Sale These are the signs of God: We rehearse them unto thee with truth, and thou art surely [one] of those who have been sent [by God].
Transliterated Arabic Tilka ayatu Allahi natlooha AAalayka bialhaqqi wa-innaka lamina almursaleena
002:253

Pickthall Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allah's Sovereignty) and We supported him with the holy Spirit. And if Allah had so willed it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another; but Allah doeth what He will.
Yusuf Ali Those apostles We endowed with gifts, some above others: To one of them God spoke; others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit. If God had so willed, succeeding generations would not have fought among each other, after clear (Signs) had come to them, but they (chose) to wrangle, some believing and others rejecting. If God had so willed, they would not have fought each other; but God Fulfilleth His plan.
Hilali-Khan Those Messengers! We preferred some to others; to some of them Allah spoke (directly); others He raised to degrees (of honour); and to 'Iesa (Jesus), the son of Maryam (Mary), We gave clear proofs and evidences, and supported him with Ruh-ul-Qudus [Jibrael (Gabriel)]. If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed - some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another, but Allah does what He likes.
Shakir We have made some of these apostles to excel the others; among them are they to whom Allah spoke, and some of them He exalted by (many degrees of) rank; and We gave clear miracles to Isa son of Marium, and strengthened him with the holy spirit. And if Allah had pleased, those after them would not have fought one with another after clear arguments had come to them, but they disagreed; so there were some of them who believed and others who denied; and if Allah had pleased they would not have fought one with another, but Allah brings about what He intends.
Sher Ali These messengers have WE exalted some of them above others; among them there are those to whom ALLAH spoke and some of them HE exalted in degrees of rank and WE gave Jesus, son of Mary, clear proofs and strengthened him with the spirit of holiness. And if ALLAH had so willed, those that came after them would not have fought with one another after clear Signs had come to them; but they did disagree. Of them were some who believed, and of them were some who disbelieved. And if ALLAH had so willed, they would not have fought with one another; but ALLAH does what HE desires.
Khalifa These messengers; we blessed some of them more than others. For example, GOD spoke to one, and we raised some of them to higher ranks. And we gave Jesus, son of Mary, profound miracles and supported him with the Holy Spirit. Had GOD willed, their followers would not have fought with each other, after the clear proofs had come to them. Instead, they disputed among themselves; some of them believed, and some disbelieved. Had GOD willed, they would not have fought. Everything is in accordance with GOD's will.
Arberry And those Messengers, some We have preferred above others; some there are to whom God spoke, and some He raised in rank. And We gave Jesus son of Mary the clear signs, and confirmed him with the Holy Spirit. And had God willed, those who came after him would not have fought one against the other after the clear signs had come to them; but they fell into variance, and some of them believed, and some disbelieved; and had God willed they would not have fought one against the other; but God does whatsoever He desires.
Palmer These apostles have we preferred one of them above another. Of them is one to whom God spake; and we have raised some of them degrees; and we have given Jesus the son of Mary manifest signs, and strengthened him by the Holy Spirit. And, did God please, those who came after them would not have fought after there came to them manifest signs. But they did disagree, and of them are some who believe, and of them some who misbelieve, but, did God please, they would not have fought, for God does what He will.
Rodwell Some of the apostles we have endowed more highly than others: Those to whom God hath spoken, He hath raised to the loftiest grade, and to Jesus the Son of Mary we gave manifest signs, and we strengthened him with the Holy Spirit. And if God had pleased, they who came after them would not have wrangled, after the clear signs had reached them. But into disputes they fell: some of them believed, and some were infidels; yet if God had pleased, they would not have thus wrangled: but God doth what he will.
Sale These are the apostles; we have preferred some of them before others: Some of them hath God spoken unto, and hath exalted the degree of others of them. And we gave unto Jesus the son of Mary manifest signs, and strengthened him with the holy spirit. And if God had pleased, they who came after those [apostles], would not have contended among themselves, after manifest signs had been shewn unto them. But they fell to variance; therefore some of them believed, and some of them believed not; and if God had so pleased, they would not have contended among themselves, but God doth what he will.
Transliterated Arabic Tilka alrrusulu faddalna baAAdahum AAala baAAdin minhum man kallama Allahu warafaAAa baAAdahum darajatin waatayna AAeesa ibna maryama albayyinati waayyadnahu biroohi alqudusi walaw shaa Allahu ma iqtatala allatheena min baAAdihim min baAAdi ma jaat-humu albayyinatu walakini ikhtalafoo faminhum man amana waminhum man kafara walaw shaa Allahu ma iqtataloo walakinna Allaha yafAAalu ma yureedu
002:254

Pickthall O ye who believe! spend of that wherewith We have provided you ere a day come when there will be no trafficking, nor friendship, nor intercession. The disbelievers, they are the wrong-doers.
Yusuf Ali O ye who believe! Spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (Will avail), nor friendship nor intercession. Those who reject Faith they are the wrong-doers.
Hilali-Khan O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zalimun (wrong-doers, etc.).
Shakir O you who believe! spend out of what We have given you before the day comes in which there is no bargaining, neither any friendship nor intercession, and the unbelievers -- they are the unjust.
Sher Ali O ye who believe! spend out of what WE have bestowed on you before the day comes wherein there shall be no buying and selling, nor friendship, nor intercession, and it is those who disbelieve that do wrong to themselves.
Khalifa O you who believe, you shall give to charity from the provisions we have given to you, before a day comes where there is no trade, no nepotism, and no intercession. The disbelievers are the unjust.
Arberry O believers, expend of that wherewith We have provided you, before there comes a day wherein shall be neither traffick, nor friendship, nor intercession; and the unbelievers -- they are the evildoers.
Palmer O ye who believe! expend in alms of what we have bestowed upon you, before the day comes in which is no barter, and no friendship, and no intercession; and the misbelievers, they are the unjust.
Rodwell O Believers! give alms of that with which we have supplied you, before the day cometh when there shall be no trafficking, nor friendship, nor intercession. And the infidels are the wrong-doers.
Sale O true believers, give [alms] of that which we have bestowed on you, before the day cometh wherein there shall be no merchandizing, nor friendship, nor intercession. The infidels are unjust doers.
Transliterated Arabic Ya ayyuha allatheena amanoo anfiqoo mimma razaqnakum min qabli an ya/tiya yawmun la bayAAun feehi wala khullatun wala shafaAAatun waalkafiroona humu alththalimoona
002:255

Pickthall Allah! There is no Allah save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.
Yusuf Ali God! There is no god but He, - the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory).
Hilali-Khan Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. [This Verse 2:255 is called Ayat-ul-Kursi.]
Shakir Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.
Sher Ali ALLAH - there is no god save HIM, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes HIM not, nor sleep. To HIM belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that dare intercede with HIM save by HIS permission? HE knows what is before them and what is behind them; and they encompass nothing of HIS knowledge, except what HE pleases. HIS knowledge extends over the heavens and the earth; and the care of them wearies HIM not; and HE is the High, the Great.
Khalifa GOD: there is no other god besides Him, the Living, the Eternal. Never a moment of unawareness or slumber overtakes Him. To Him belongs everything in the heavens and everything on earth. Who could intercede with Him, except in accordance with His will? He knows their past, and their future. No one attains any knowledge, except as He wills. His dominion encompasses the heavens and the earth, and ruling them never burdens Him. He is the Most High, the Great.
Arberry God there is no god but He, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His Throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-high, the All-glorious.
Palmer God, there is no god but He, the living, the self-subsistent. Slumber takes Him not, nor sleep. His is what is in the heavens and what is in the earth. Who is it that intercedes with Him save by His permission? He knows what is before them and what behind them, and they comprehend not aught of His knowledge but of what He pleases. His throne extends over the heavens and the earth, and it tires Him not to guard them both, for He is high and grand.
Rodwell God! There is no God but He; the Living, the Eternal; Nor slumber seizeth Him, nor sleep; His, whatsoever is in the Heavens and whatsoever is in the Earth! Who is he that can intercede with Him but by His own permission? He knoweth what hath been before them and what shall be after them; yet nought of His knowledge shall they grasp, save what He willeth. His Throne reacheth over the Heavens and the Earth, and the upholding of both burdeneth Him not; and He is the High, the Great!
Sale God! There is no God but he; the living, the self-subsisting: Neither slumber nor sleep seizeth him; to him [belongeth] whatsoever is in heaven, and on earth. Who is he that can intercede with him, but through his good pleasure? He knoweth that which is past, and that which is to come unto them, and they shall not comprehend any thing of his knowledge, but so far as he pleaseth. His throne is extended over heaven and earth, and the preservation of both is no burthen unto him. He is the high, the mighty.
Transliterated Arabic Allahu la ilaha illa huwa alhayyu alqayyoomu la ta/khuthuhu sinatun wala nawmun lahu ma fee alssamawati wama fee al-ardi man tha allathee yashfaAAu AAindahu illa bi-ithnihi yaAAlamu ma bayna aydeehim wama khalfahum wala yuheetoona bishay-in min AAilmihi illa bima shaa wasiAAa kursiyyuhu alssamawati waal-arda wala yaooduhu hifthuhuma wahuwa alAAaliyyu alAAatheemu
VerseTranslations
002:256

Pickthall There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower.
Yusuf Ali Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God hath grasped the most trustworthy hand-hold, that never breaks. And God heareth and knoweth all things.
Hilali-Khan There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.
Shakir There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.
Sher Ali There is no compulsion in religion. Surely the right has become distinct from error; so whosoever refuses to be led by those who transgress and believes in ALLAH, has surely grasped a strong handle which knows no breaking. And ALLAH is All-Hearing. All-Knowing.
Khalifa There shall be no compulsion in religion: the right way is now distinct from the wrong way. Anyone who denounces the devil and believes in GOD has grasped the strongest bond; one that never breaks. GOD is Hearer, Omniscient.
Arberry No compulsion is there in religion. Rectitude has become clear from error. So whosoever disbelieves in idols and believes in God, has laid hold of the most firm handle, unbreaking; God is All-hearing, All-knowing.
Palmer There is no compulsion in religion; the right way has been distinguished from the wrong, and whoso disbelieves in Taghut and believes in God, he has got hold of the firm handle in which is no breaking off; but God both hears and knows.
Rodwell Let there be no compulsion in Religion. Now is the right way made distinct from error. Whoever therefore shall deny Thagout and believe in God - he will have taken hold on a strong handle that shall not be broken: and God is He who Heareth, Knoweth.
Sale Let there be no violence in religion. Now is right direction manifestly distinguished from deceit: Whoever therefore shall deny Tagut, and believe in God, he shall surely take hold on a strong handle, which shall not be broken; God is he who heareth and seeth.
Transliterated Arabic La ikraha fee alddeeni qad tabayyana alrrushdu mina alghayyi faman yakfur bialttaghooti wayu/min biAllahi faqadi istamsaka bialAAurwati alwuthqa la infisama laha waAllahu sameeAAun AAaleemun
002:257

Pickthall Allah is the Protecting Guardian of those who believe. He bringeth them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the Fire. They will abide therein.
Yusuf Ali God is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the evil ones: from light they will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (For ever).
Hilali-Khan Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their Auliya (supporters and helpers) are Taghut [false deities and false leaders, etc.], they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever.
Shakir Allah is the guardian of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide.
Sher Ali ALLAH is the Friend of those who believe; HE brings them out of all kinds of darkness into light. And those who disbelieve, their friends are the transgressors who brings them out of light into manifold darknesses. These are the inmates of the Fire, therein shall they abide.
Khalifa GOD is Lord of those who believe; He leads them out of darkness into the light. As for those who disbelieve, their lords are their idols; they lead them out of the light into darkness - these will be the dwellers of Hell; they abide in it forever.
Arberry God is the Protector of the believers; He brings them forth from the shadows into the light. And the unbelievers -- their protectors are idols, that bring them forth from the light into the shadows; those are the inhabitants of the Fire, therein dwelling forever.
Palmer God is the patron of those who believe, He brings them forth from darkness into light. But those who misbelieve, their patrons are Taghut, these bring them forth from light to darkness,- fellows of the Fire, they dwell therein for aye.
Rodwell God is the patron of believers: He shall bring them out of darkness into light: As to those who believe not, their patrons are Thagout: they shall bring them out of light into darkness: they shall be given over to the fire: they shall abide therein for ever.
Sale God is the patron of those who believe; he shall lead them out of darkness into light: But [as to] those who believe not, their patrons are Tagut; they shall lead them from the light into darkness; they shall be the companions of [hell] fire, they shall remain therein for ever.
Transliterated Arabic Allahu waliyyu allatheena amanoo yukhrijuhum mina alththulumati ila alnnoori waallatheena kafaroo awliyaohumu alttaghootu yukhrijoonahum mina alnnoori ila alththulumati ola-ika as-habu alnnari hum feeha khalidoona
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Pickthall Bethink thee of him who had an argument with Abraham about his Lord, because Allah had given him the kingdom; how, when Abraham said: My Lord is He Who giveth life and causeth death, he answered: I give life and cause death. Abraham said: Lo! Allah causeth the sun to rise in the East, so do thou cause it to come up from the West. Thus was the disbeliever abashed. And Allah guideth not wrongdoing folk.
Yusuf Ali Hast thou not Turned thy vision to one who disputed with Abraham About his Lord, because God had granted him power? Abraham said: "My Lord is He Who Giveth life and death." He said: "I give life and death". Said Abraham: "But it is God that causeth the sun to rise from the east: Do thou then cause him to rise from the West." Thus was he confounded who (in arrogance) rejected faith. Nor doth God Give guidance to a people unjust.
Hilali-Khan Have you not looked at him who disputed with Ibrahim (Abraham) about his Lord (Allah), because Allah had given him the kingdom? When Ibrahim (Abraham) said (to him): "My Lord (Allah) is He Who gives life and causes death." He said, "I give life and cause death." Ibrahim (Abraham) said, "Verily! Allah causes the sun to rise from the east; then cause it you to rise from the west." So the disbeliever was utterly defeated. And Allah guides not the people, who are Zalimun (wrong-doers, etc.).
Shakir Have you not considered him (Namrud) who disputed with Ibrahim about his Lord, because Allah had given him the kingdom? When Ibrahim said: My Lord is He who gives life and causes to die, he said: I give life and cause death. Ibrahim said: So surely Allah causes the sun to rise from the east, then make it rise from the west; thus he who disbelieved was confounded; and Allah does not guide aright the unjust people.
Sher Ali Hast thou not heard of him who disputed with Abraham about his Lord, because ALLAH has given him kingdom? When Abraham said, `My Lord is HE WHO gives life and causes death,' he said, `I also give life and cause death.' Abraham said, `Well, ALLAH brings the sun from the East; bring it thou from the West,' Thereupon the infidel was confounded. And ALLAH guides not the unjust people.
Khalifa Have you noted the one who argued with Abraham about his Lord, though GOD had given him kingship? Abraham said, "My Lord grants life and death." He said, "I grant life and death." Abraham said, "GOD brings the sun from the east, can you bring it from the west?" The disbeliever was stumped. GOD does not guide the wicked.
Arberry Hast thou not regarded him who disputed with Abraham, concerning his Lord, that God had given him the kingship? When Abraham said, 'My Lord is He who gives life, and makes to die,' he said, 'I give life, and make to die.' Said Abraham, 'God brings the sun from the east; so bring thou it from the west.' Then the unbeliever was confounded. God guides not the people of the evildoers.
Palmer Do you not look at him who disputed with Abraham about his Lord, that God had given him the kingdom? When Abraham said, 'My Lord is He who giveth life and death,' he said, 'I give life and death.' Abraham said, 'But verily, God brings the sun from the east, do thou then bring it from the west?' And he who misbelieved was dumbfounded, for God does not guide unjust folk.
Rodwell Hast thou not thought on him who disputed with Abraham about his Lord, because God had given him the kingdom? When Abraham said, "My Lord is He who maketh alive and cause to die:" He said, "It is I who make alive and cause to die!" Abraham said, "Since God bringeth the sun from the East, do thou, then, bring it from the West." The infidel was confounded; for God guideth not the evil doers:
Sale Hast thou not considered him who disputed with Abraham concerning his Lord, because God had given him the kingdom? When Abraham said, my Lord is he who giveth life, and killeth: He answered, I give life, and I kill. Abraham said, verily God bringeth the sun from the east, now do thou bring it from the west. Whereupon the infidel was confounded; for God directeth not the ungoldly people.
Transliterated Arabic Alam tara ila allathee hajja ibraheema fee rabbihi an atahu Allahu almulka ith qala ibraheemu rabbiya allathee yuhyee wayumeetu qala ana ohyee waomeetu qala ibraheemu fa-inna Allaha ya/tee bialshshamsi mina almashriqi fa/ti biha mina almaghribi fabuhita allathee kafara waAllahu la yahdee alqawma alththalimeena
002:259

Pickthall Or (bethink thee of) the like of him who, passing by a township which had fallen into utter ruin, exclaimed: How shall Allah give this township life after its death? And Allah made him die a hundred years, then brought him back to life. He said: How long hast thou tarried? (The man) said: I have tarried a day or part of a day. (He) said: Nay, but thou hast tarried for a hundred years. Just look at thy food and drink which have not rotted! Look at thine ass! And, that We may make thee a token unto mankind, look at the bones, how We adjust them and then cover them with flesh! And when (the matter) became clear unto him, he said: I know now that Allah is Able to do all things.
Yusuf Ali Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: "Oh! how shall God bring it (ever) to life, after (this) its death?" but God caused him to die for a hundred years, then raised him up (again). He said: "How long didst thou tarry (thus)?" He said: (Perhaps) a day or part of a day." He said: "Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: And that We may make of thee a sign unto the people, Look further at the bones, how We bring them together and clothe them with flesh." When this was shown clearly to him, he said: "I know that God hath power over all things."
Hilali-Khan Or like the one who passed by a town and it had tumbled over its roofs. He said: "Oh! How will Allah ever bring it to life after its death?" So Allah caused him to die for a hundred years, then raised him up (again). He said: "How long did you remain (dead)?" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day". He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh". When this was clearly shown to him, he said, "I know (now) that Allah is Able to do all things."
Shakir Or the like of him (Uzair) who passed by a town, and it had fallen down upon its roofs; he said: When will Allah give it life after its death? So Allah caused him to die for a hundred years, then raised him to life. He said: How long have you tarried? He said: I have tarried a day, or a part of a day. Said He: Nay! you have tarried a hundred years; then look at your food and drink -- years have not passed over it; and look at your ass; and that We may make you a sign to men, and look at the bones, how We set them together, then clothed them with flesh; so when it became clear to him, he said: I know that Allah has power over all things.
Sher Ali Or hast thou not heard of the like of him who passed by a town which had fallen down upon its roofs and exclaimed, `When will ALLAH restore it to life after its destruction?' Then ALLAH caused him to die for a hundred years, then HE raised him and said, `How long hast thou remained in this state?' He answered, `I have remained a day or part of a day.' ALLAH said, `It is so but thou hast also remained in this state for a hundred years. Now look at thy food and thy drink; they have not rotted and look at thy ass. And WE have done this that WE may make thee a Sign unto men. And look at the bones, how WE set them and then clothe them with flesh.' And when this became clear to him, he said, `I know that ALLAH has the power to do all that HE wills.'
Khalifa Consider the one who passed by a ghost town and wondered, "How can GOD revive this after it had died?" GOD then put him to death for a hundred years, then resurrected him. He said, "How long have you stayed here?" He said, "I have been here a day, or part of the day." He said, "No! You have been here a hundred years. Yet, look at your food and drink; they did not spoil. Look at your donkey - we thus render you a lesson for the people. Now, note how we construct the bones, then cover them with flesh." When he realized what had happened, he said, "Now I know that GOD is Omnipotent."
Arberry Or such as he who passed by a city that was fallen down upon its turrets; he said, 'How shall God give life to this now it is dead?' So God made him die a hundred years, then He raised him up, saying, 'How long hast thou tarried?' He said, 'I have tarried a day, or part of a day.' Said He, 'Nay; thou hast tarried a hundred years. Look at thy food and drink -- it has not spoiled; and look at thy ass. So We would make thee a sign for the people. And look at the bones; how We shall set them up, and then clothe them with flesh.' So, when it was made clear to him, he said, 'I know that God is powerful over everything.'
Palmer Or like him who passed by a village, when it was desolate and turned over on its roofs, and said, 'How will God revive this after its death?' And God made him die for a hundred years, then He raised him, and said, 'How long hast thou tarried?' Said he, 'I have tarried a day, or some part of a day.' He said, 'Nay, thou hast tarried a hundred years; look at thy food and drink, they are not spoiled, and look at thine ass; for we will make thee a sign to men. And look at the bones how we scatter them and then clothe them with flesh.' And when it was made manifest to him, he said, 'I know that God is mighty over all.'
Rodwell Or how he demeaned him who passed by a city which had been laid in ruins. "How," said he, "shall God give life to this city, after she hath been dead?" And God caused him to die for an hundred years, and then raised him to life. And God said, "How long hast thou waited?" He said, "I have waited a day or part of a day." He said, "Nay, thou hast waited an hundred years. Look on thy food and thy drink; they are not corrupted; and look on thine ass: we would make thee a sign unto men: And look on the bones of thine ass, how we will raise them, then clothe them with flesh." And when this was shewn to him, he said, "I acknowledge that God hath power to do all things."
Sale Or [hast thou not considered] how he [behaved] who passed by a city which had been destroyed, even to her foundations? He said, how shall God quicken this [city], after she hath been dead? And God caused him to die for an hundred years, and afterwards raised him to life. [And God] said, how long hast thou tarried [here]? He answered, a day, or part of a day. [God] said, nay, thou hast tarried [here] an hundred years. Now look on thy food and thy drink, they are not yet corrupted; and look on thine ass: And this [have we done] that we might make thee a sign unto men. And look on the bones [of thine ass], how we raise them, and afterwards cloath them with flesh. And when [this] was shewn unto him, he said, I know that God is able to do all things.
Transliterated Arabic Aw kaallathee marra AAala qaryatin wahiya khawiyatun AAala AAurooshiha qala anna yuhyee hathihi Allahu baAAda mawtiha faamatahu Allahu mi-ata AAamin thumma baAAathahu qala kam labithta qala labithtu yawman aw baAAda yawmin qala bal labithta mi-ata AAamin faonthur ila taAAamika washarabika lam yatasannah waonthur ila himarika walinajAAalaka ayatan lilnnasi waonthur ila alAAithami kayfa nunshizuha thumma naksooha lahman falamma tabayyana lahu qala aAAlamu anna Allaha AAala kulli shay-in qadeerun
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Pickthall And when Abraham said (unto his Lord): My Lord! Show me how Thou givest life to the dead, He said: Dost thou not believe? Abraham said: Yea, but (I ask) in order that my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unto thee, then place a part of them on each hill, then call them, they will come to thee in haste, and know that Allah is Mighty, Wise.
Yusuf Ali Behold! Abraham said: "My Lord! Show me how Thou givest life to the dead." He said: "Dost thou not then believe?" He said: "Yea! but to satisfy My own undertaking." He said: "Take four birds; Tame them to turn to thee; put a portion of them on every hill and call to them: They will come to thee (Flying) with speed. Then know that God is Exalted in Power, Wise."
Hilali-Khan And (remember) when Ibrahim (Abraham) said, "My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe?" He [Ibrahim (Abraham)] said: "Yes (I believe), but to be stronger in Faith." He said: "Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise."
Shakir And when Ibrahim said: My Lord! show me how Thou givest life to the dead, He said: What! and do you not believe? He said: Yes, but that my heart may be at ease. He said: Then take four of the birds, then train them to follow you, then place on every mountain a part of them, then call them, they will come to you flying; and know that Allah is Mighty, Wise.
Sher Ali And remember when Abraham said, `My Lord, show me how THOU givest life to the dead.' God said, `Dost thou not believe?' Abraham said, `Yes, but I ask this that my heart may be at ease.' God answered, `Take four birds and make them attached to thee. Then put each of them on a hill; then call them; they will come to thee in haste.' And know that ALLAH is Mighty and Wise.
Khalifa Abraham said, "My Lord, show me how You revive the dead." He said, "Do you not believe?" He said, "Yes, but I wish to reassure my heart." He said, "Take four birds, study their marks, place a piece of each bird on top of a hill, then call them to you. They will come to you in a hurry. You should know that GOD is Almighty, Most Wise."
Arberry And when Abraham said, 'My Lord, show me how Thou wilt give life to the dead,' He said, 'Why, dost thou not believe?' 'Yes,' he said, 'but that my heart may be at rest.' Said He, 'Take four birds, and twist them to thee, then set a part of them on every hill, then summon them, and they will come to thee running. And do thou know that God is All-mighty, All-wise.'
Palmer And when Abraham said, 'Lord, show me how thou wilt revive the dead,' He said, 'What, dost thou not yet believe?' Said he, 'Yea, but that my heart may be quieted.' He said, 'Then take four birds, and take them close to thyself; then put a part of them on every mountain; then call them, and they will come to thee in haste; and know that God is mighty, wise.'
Rodwell When Abraham said, "O Lord, shew me how thou wilt give life to the dead!" He said, "Hast thou not believed?" He said, "Yes; but I have asked thee, that my heart may be well assured." He said, "Take, then, four birds, and draw them towards thee, and cut them in pieces; then place a part of them on every mountain; then call them and they shall come swiftly to thee: and know thou that God is Might, Wise!"
Sale And when Abraham said, o Lord, shew me how thou wilt raise the dead; [God] said, dost thou not yet believe? He answered, yea; but [I ask this] that my heart may rest at ease. [God] said, take therefore four birds, and divide them; then lay a part of them on every mountain; then call them, and they shall come swiftly unto thee: And know that God is mighty and wise.
Transliterated Arabic Wa-ith qala ibraheemu rabbi arinee kayfa tuhyee almawta qala awa lam tu/min qala bala walakin liyatma-inna qalbee qala fakhuth arbaAAatan mina alttayri fasurhunna ilayka thumma ijAAal AAala kulli jabalin minhunna juz-an thumma odAAuhunna ya/teenaka saAAyan waiAAlam anna Allaha AAazeezun hakeemun
002:261

Pickthall The likeness of those who spend their wealth in Allah's way is as the likeness of a grain which groweth seven ears, in every ear a hundred grains. Allah giveth increase manifold to whom He will. Allah is All-Embracing, All-Knowing.
Yusuf Ali The parable of those who spend their substance in the way of God is that of a grain of corn: it groweth seven ears, and each ear Hath a hundred grains. God giveth manifold increase to whom He pleaseth: And God careth for all and He knoweth all things.
Hilali-Khan The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures' needs, All-Knower.
Shakir The parable of those who spend their property in the way of Allah is as the parable of a grain growing seven ears (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowing
Sher Ali The similitude of those who spend their wealth in the way of ALLAH is like the similitude of a grain of corn which grows seven ears, in each ear a hundred grains. And ALLAH multiplies it further for whomsoever HE pleases and ALLAH is Bountiful, All-Knowing.
Khalifa The example of those who spend their monies in the cause of GOD is that of a grain that produces seven spikes, with a hundred grains in each spike. GOD multiplies this manifold for whomever He wills. GOD is Bounteous, Knower.
Arberry The likeness of those who expend their wealth in the way of God is as the likeness of a grain of corn that sprouts seven ears, in every ear a hundred grains. So God multiplies unto whom He will; God is All-embracing, All-knowing.
Palmer The likeness of those who expend their wealth in God's way is as the likeness of a grain that grows to seven ears, in every ear a hundred grains, for God will double unto whom He pleases; for God both embraces and knows.
Rodwell The likeness of those who expend their wealth for the cause of God, is that of a grain of corn which produceth seven ears, and in each ear a hundred grains; and God will multiply to whom He pleaseth: God is Liberal, Knowing!
Sale The similitude of those who lay out their substance for advancing the religion of God, is as a grain [of corn] which produceth seven ears, and in every ear an hundred grains; for God giveth twofold unto whom he pleaseth: God is bounteous and wise.
Transliterated Arabic Mathalu allatheena yunfiqoona amwalahum fee sabeeli Allahi kamathali habbatin anbatat sabAAa sanabila fee kulli sunbulatin mi-atu habbatin waAllahu yudaAAifu liman yashao waAllahu wasiAAun AAaleemun
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Pickthall Those who spend their wealth for the cause of Allah and afterward make not reproach and injury to follow that which they have spent; their reward is with their Lord, and there shall no fear come upon them, neither shall they grieve.
Yusuf Ali Those who spend their substance in the cause of God, and follow not up their gifts with reminders of their generosity or with injury, - for them their reward is with their Lord: on them shall be no fear, nor shall they grieve.
Hilali-Khan Those who spend their wealth in the Cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve.
Shakir (As for) those who spend their property in the way of Allah, then do not follow up what they have spent with reproach or injury, they shall have their reward from their Lord, and they shall have no fear nor shall they grieve.
Sher Ali They who spend their wealth in the way of ALLAH, then follow not up what they have spent with taunt or injury, for them is their reward with their Lord, and they shall have no fear, nor shall they grieve.
Khalifa Those who spend their money in the cause of GOD, then do not follow their charity with insult or harm, will receive their recompense from their Lord; they have nothing to fear, nor will they grieve.
Arberry Those who expend their wealth in the way of God then follow not up what they have expended with reproach and injury, their wage is with their Lord, and no fear shall be on them, neither shall they sorrow.
Palmer Those who expend their wealth in God's way, then do not follow up what they expend by taunting with it and by annoyance, these have their hire with their Lord, and no fear is on them, neither shall they grieve.
Rodwell They who expend their wealth for the cause of God, and never follow what they have laid out with reproaches or harm, shall have their reward with their Lord; no fear shall come upon them, neither shall they be put to grief.
Sale They who lay out their substance for the religion of God, and afterwards follow not what they have [so] laid out by reproaches or mischief, they shall have their reward with their Lord; upon them shall no fear come, neither shall they be grieved.
Transliterated Arabic Allatheena yunfiqoona amwalahum fee sabeeli Allahi thumma la yutbiAAoona ma anfaqoo mannan wala athan lahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona
002:263

Pickthall A kind word with forgiveness is better than almsgiving followed by injury. Allah is Absolute, Clement.
Yusuf Ali Kind words and the covering of faults are better than charity followed by injury. God is free of all wants, and He is Most-Forbearing.
Hilali-Khan Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (Free of all wants) and He is Most-Forbearing.
Shakir Kind speech and forgiveness is better than charity followed by injury; and Allah is Self-sufficient, Forbearing.
Sher Ali A kind word and forgiveness are better than charity followed by injury. And ALLAH is Self-Sufficient, Forbearing.
Khalifa Kind words and compassion are better than a charity that is followed by insult. GOD is Rich, Clement.
Arberry Honourable words, and forgiveness, are better than a freewill offering followed by injury; and God is All-sufficient, All-clement.
Palmer Kind speech and pardon are better than almsgiving followed by annoyance, and God is rich and clement.
Rodwell A kind speech and forgiveness is better than alms followed by injury. God is Rich, Clement.
Sale A fait speech, and to forgive, is better than alms followed by mischief. God is rich and merciful.
Transliterated Arabic Qawlun maAAroofun wamaghfiratun khayrun min sadaqatin yatbaAAuha athan waAllahu ghaniyyun haleemun
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Pickthall O ye who believe! Render not vain your almsgiving by reproach and injury, like him who spendeth his wealth only to be seen of men and believeth not in Allah and the Last Day. His likeness is as the likeness of a rock whereon is dust of earth; a rainstorm smiteth it, leaving it smooth and bare. They have no control of aught of that which they have gained. Allah guideth not the disbelieving folk.
Yusuf Ali O ye who believe! cancel not your charity by reminders of your generosity or by injury, - like those who spend their substance to be seen of men, but believe neither in God nor in the Last Day. They are in parable like a hard, barren rock, on which is a little soil: on it falls heavy rain, which leaves it (Just) a bare stone. They will be able to do nothing with aught they have earned. And God guideth not those who reject faith.
Hilali-Khan O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.
Shakir O you who believe! do not make your charity worthless by reproach and injury, like him who spends his property to be seen of men and does not believe in Allah and the last day; so his parable is as the parable of a smooth rock with earth upon it, then a heavy rain falls upon it, so it leaves it bare; they shall not be able to gain anything of what they have earned; and Allah does not guide the unbelieving people.
Sher Ali O ye who believe! render not vain your alms by reproach and injury like him who spends his wealth to be seen by men, and he believes not in ALLAH and the Last Day. His case is like the case of a smooth rock covered with earth, on which heavy rain falls, leaving it bare and hard, They shall not secure aught of what they earn. And ALLAH guides not the disbelieving people.
Khalifa O you who believe, do not nullify your charities by inflicting reproach and insult, like one who spends his money to show off, while disbelieving in GOD and the Last Day. His example is like a rock covered with a thin layer of soil; as soon as heavy rain falls, it washes off the soil, leaving it a useless rock. They gain nothing from their efforts. GOD does not guide disbelieving people.
Arberry O believers, void not your freewill offerings with reproach and injury, as one who expends of his substance to show off to men and believes not in God and the Last Day. The likeness of him is as the likeness of a smooth rock on which is soil, and a torrent smites it, and leaves it barren. They have no power over anything that they have earned. God guides not the people of the unbelievers.
Palmer O ye who believe! make not your almsgiving vain by taunts and annoyance, like him who expends what he has for the sake of appearances before men, and believes not in God and the last day; for his likeness is as the likeness of a flint with soil upon it, and a heavy shower falls on it and leaves it bare rock; they can do nought with what they earn, for God guides not the misbelieving folk.
Rodwell O ye who believe! make not your alms void by reproaches and injury, like him who spendeth his substance to be seen of men, and believeth not in God and in the latter day. The likeness of such an one is that of a rock with a thin soil upon it, on which a heavy rain falleth but leaveth it hard: No profit from their works shall they be able to gain; for God guideth not the unbelieving people.
Sale O true believers, make not your alms of none effect by reproaching, or mischief, as he who layeth out what he hath to appear unto men [to give alms], and believeth not in God and the last day. The likeness of such a one, is as a flint covered with earth, on which a violent rain falleth, and leaveth it hard. They cannot prosper in any thing which they have gained, for God directeth not the unbelieving people.
Transliterated Arabic Ya ayyuha allatheena amanoo la tubtiloo sadaqatikum bialmanni waal-atha kaallathee yunfiqu malahu ri-aa alnnasi wala yu/minu biAllahi waalyawmi al-akhiri famathaluhu kamathali safwanin AAalayhi turabun faasabahu wabilun fatarakahu saldan la yaqdiroona AAala shay-in mimma kasaboo waAllahu la yahdee alqawma alkafireena
002:265

Pickthall And the likeness of those who spend their wealth in search of Allah's pleasure, and for the strengthening of their souls, is as the likeness of a garden on a height. The rainstorm smiteth it and it bringeth forth its fruit twofold. And if the rainstorm smite it not, then the shower. Allah is Seer of what ye do.
Yusuf Ali And the likeness of those who spend their substance, seeking to please God and to strengthen their souls, is as a garden, high and fertile: heavy rain falls on it but makes it yield a double increase of harvest, and if it receives not Heavy rain, light moisture sufficeth it. God seeth well whatever ye do.
Hilali-Khan And the likeness of those who spend their wealth seeking Allah's Pleasure while they in their ownselves are sure and certain that Allah will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer of (knows well) what you do.
Shakir And the parable of those who spend their property to seek the pleasure of Allah and for the certainty 'of their souls is as the parable of a garden on an elevated ground, upon which heavy rain falls so it brings forth its fruit twofold but if heavy rain does not fall upon it, then light rain (is sufficient); and Allah sees what you do.
Sher Ali And the case of those who spend their wealth to seek the pleasure of ALLAH and to strengthen their souls is like the case of a garden on elevated ground. Heavy rain falls on it so that it brings forth its fruit twofold. And if heavy rain does not fall on it, then light rain suffices. And ALLAH sees what you do.
Khalifa The example of those who give their money seeking GOD's pleasure, out of sincere conviction, is that of a garden on high fertile soil; when heavy rain falls, it gives twice as much crop. If heavy rain is not available, a drizzle will suffice. GOD is Seer of everything you do.
Arberry But the likeness of those who expend their wealth, seeking God's good pleasure, and to confirm themselves, is as the likeness of a garden upon a hill; a torrent smites it and it yields its produce twofold; if no torrent smites it, yet dew; and God sees the things you do.
Palmer But the likeness of those who expend their wealth craving the goodwill of God, and as an insurance for their souls, is as the likeness of a garden on a hill. A heavy shower falls on it, and it brings forth its eatables twofold; and if no heavy shower falls on it, the dew does; and God on what ye do doth look.
Rodwell And the likeness of those who expend their substance from a desire to please God, and for the stablishing of their souls, is as a garden on a hill, on which the heavy rain falleth, and it yieldeth its fruits twofold; and even if a heavy rain fall not on it, yet is there a dew: God beholdeth your actions.
Sale And the likeness of those who lay out their substance from a desire to please God, and for an establishment for their souls, is as a garden on a hill, on which a violent rain falleth, and it bringeth forth its fruits twofold; and if a violent rain falleth not on it, yet the dew [falleth thereon]: And God seeth that which ye do.
Transliterated Arabic Wamathalu allatheena yunfiqoona amwalahumu ibtighaa mardati Allahi watathbeetan min anfusihim kamathali jannatin birabwatin asabaha wabilun faatat okulaha diAAfayni fa-in lam yusibha wabilun fatallun waAllahu bima taAAmaloona baseerun
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Pickthall Would any of you like to have a garden of palm-trees and vines, with rivers flowing underneath it, with all kinds of fruit for him therein; and old age hath stricken him and he hath feeble offspring; and a fiery whirlwind striketh it and it is (all) consumed by fire. Thus Allah maketh plain His revelations unto you, in order that ye may give thought.
Yusuf Ali Does any of you wish that he should have a garden with date-palms and vines and streams flowing underneath, and all kinds of fruit, while he is stricken with old age, and his children are not strong (enough to look after themselves) - that it should be caught in a whirlwind, with fire therein, and be burnt up? Thus doth God make clear to you (His) Signs; that ye may consider.
Hilali-Khan Would any of you wish to have a garden with date-palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allah make clear His Ayat (proofs, evidences, verses) to you that you may give thought.
Shakir Does one of you like that he should have a garden of palms and vines with streams flowing beneath it; he has in it all kinds of fruits; and old age has overtaken him and he has weak offspring, when, (lo!) a whirlwind with fire in it smites it so it becomes blasted; thus Allah makes the communications clear to you, that you may reflect.
Sher Ali Would any of you desire that there should be for him a garden of palm tress and vines with streams flowing beneath it, and with all kinds of fruit for him therein - while old age has stricken him and he has weak offspring - and that a fiery whirlwind should smite it and it be all burnt? Thus does ALLAH makes HIS Signs clear to you that you may reflect.
Khalifa Does any of you wish to own a garden of palm trees and grapes, with flowing streams and generous crops, then, just as he grows old, and while his children are still dependent on him, a holocaust strikes and burns up his garden? GOD thus clarifies the revelations for you, that you may reflect.
Arberry Would any of you wish to have a garden of palms and vines, with rivers flowing beneath it, and all manner of fruit there for him, then old age smites him, and he has seed, but weaklings, then a whirlwind with fire smites it, and it is consumed? So God makes clear the signs to you; haply you will reflect.
Palmer Would one of you fain have a garden of palms and vines, with rivers flowing beneath it, in which is every fruit; and when old age shall reach him, have weak seed, and there fall on it a storm wind with fire therein, and it gets burnt? Thus does God manifest to you His signs, mayhap ye will reflect.
Rodwell Desireth any one of you a garden of palms and vines through which rivers flow, in which he may have every fruit, and that old age should surprise him there, and that his offspring should be weakly, and that then a fiery violent wind shall strike it so that it shall be burned? Thus God maketh plain his signs to you that ye may reflect.
Sale Doth any of you desire to have a garden of palm-trees and vines, through which rivers flow, wherein he may have all [kinds of] fruits, and that he may attain to old age, and have a weak off-spring? Then a violent fiery wind shall strike it, so that it shall be burned. Thus God declareth his signs unto you, that ye may consider.
Transliterated Arabic Ayawaddu ahadukum an takoona lahu jannatun min nakheelin waaAAnabin tajree min tahtiha al-anharu lahu feeha min kulli alththamarati waasabahu alkibaru walahu thurriyyatun duAAafao faasabaha iAAsarun feehi narun faihtaraqat kathalika yubayyinu Allahu lakumu al-ayati laAAallakum tatafakkaroona
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Pickthall O ye who believe! Spend of the good things which ye have earned, and of that which We bring forth from the earth for you, and seek not the bad (with intent) to spend thereof (in charity) when ye would not take it for yourselves save with disdain; and know that Allah is Absolute, Owner of Praise.
Yusuf Ali O ye who believe! Give of the good things which ye have (honourably) earned, and of the fruits of the earth which We have produced for you, and do not even aim at getting anything which is bad, in order that out of it ye may give away something, when ye yourselves would not receive it except with closed eyes. And know that God is Free of all wants, and worthy of all praise.
Hilali-Khan O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich (Free of all wants), and Worthy of all praise.
Shakir O you who believe! spend (benevolently) of the good things that you earn and or what We have brought forth for you out of the earth, and do not aim at what is bad that you may spend (in alms) of it, while you would not take it yourselves unless you have its price lowered, and know that Allah is Self-sufficient, Praiseworthy.
Sher Ali O ye who believe! spend of the good things you have earned, and from what WE produce for you from the earth; and seek not what is bad that you may spend out of it when you would not take it yourselves except that you connive at it. And know that ALLAH is Self-Sufficient, praiseworthy.
Khalifa O you who believe, you shall give to charity from the good things you earn, and from what we have produced for you from the earth. Do not pick out the bad therein to give away, when you yourselves do not accept it unless your eyes are closed. You should know that GOD is Rich, Praiseworthy.
Arberry O believers, expend of the good things you have earned, and of that We have produced for you from the earth, and intend not the corrupt of it for your expending; for you would never take it yourselves, except you closed an eye on it; and know that God is All-sufficient, All-laudable.
Palmer O ye who believe! expend in alms of the good things that ye have earned, and of what we have brought forth for you out of the earth, and do not take the vile thereof to spend in alms,- what you would not take yourselves save by connivance at it; but know that God is rich and to be praised.
Rodwell O ye who believe! bestow alms of the good things which ye have acquired, and of that which we have brought forth for you out of the earth, and choose not the bad for almsgiving, Such as ye would accept yourselves only by connivance: and know that God is Rich, Praiseworthy.
Sale O true believers bestow [alms] of the good things which ye have gained, and of that which we have produced for you out of the earth, and choose not the bad thereof, to give it [in alms], such as ye would not accept your selves, otherwise than by connivance: And know that God is rich and worthy to be praised.
Transliterated Arabic Ya ayyuha allatheena amanoo anfiqoo min tayyibati ma kasabtum wamimma akhrajna lakum mina al-ardi wala tayammamoo alkhabeetha minhu tunfiqoona walastum bi-akhitheehi illa an tughmidoo feehi waiAAlamoo anna Allaha ghaniyyun hameedun
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Pickthall The devil promiseth you destitution and enjoineth on you lewdness. But Allah promiseth you forgiveness from Himself with bounty. Allah is All-Embracing, All-knowing.
Yusuf Ali The Evil one threatens you with poverty and bids you to conduct unseemly. God promiseth you His forgiveness and bounties. And God careth for all and He knoweth all things.
Hilali-Khan Shaitan (Satan) threatens you with poverty and orders you to commit Fahsha (evil deeds, illegal sexual intercourse, sins etc.); whereas Allah promises you Forgiveness from Himself and Bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower.
Shakir Shaitan threatens you with poverty and enjoins you to be niggardly, and Allah promises you forgiveness from Himself and abundance; and Allah is Ample-giving, Knowing.
Sher Ali Satan threatens you with poverty and enjoins upon you what is foul, whereas ALLAH promises you forgiveness from Himself and bounty. And ALLAH is Bountiful, All-Knowing.
Khalifa The devil promises you poverty and commands you to commit evil, while GOD promises you forgiveness from Him and grace. GOD is Bounteous, Omniscient.
Arberry Satan promises you poverty, and bids you unto indecency; but God promises you His pardon and His bounty; and God is All-embracing, All-knowing.
Palmer The devil promises you poverty and bids you sin, but God promises you pardon from Him and grace, for God both embraces and knows.
Rodwell Satan menaceth you with poverty, and enjoineth base actions: but God promiseth you pardon from himself and abundance: God is All-bounteous, Knowing.
Sale The devil threateneth you with poverty, and commandeth you filthy covetousness, but God promiseth you pardon from himself and abundance: God bounteous and wise.
Transliterated Arabic Alshshaytanu yaAAidukumu alfaqra waya/murukum bialfahsha-i waAllahu yaAAidukum maghfiratan minhu wafadlan waAllahu wasiAAun AAaleemun
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Pickthall He giveth wisdom unto whom He will, and he unto whom wisdom is given, he truly hath received abundant good. But none remember except men of understanding.
Yusuf Ali He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding.
Hilali-Khan He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.
Shakir He grants wisdom to whom He pleases, and whoever is granted wisdom, he indeed is given a great good and none but men of understanding mind.
Sher Ali HE grants wisdom to whom HE pleases, and whoever is granted wisdom has indeed been granted abundant good; and none would take heed except those endowed with understanding.
Khalifa He bestows wisdom upon whomever He chooses, and whoever attains wisdom, has attained a great bounty. Only those who possess intelligence will take heed.
Arberry He gives the Wisdom to whomsoever He will, and whoso is given the Wisdom, has been given much good; yet none remembers but men possessed of minds.
Palmer He bringeth wisdom unto whom He will, and he who is brought wisdom is brought much good; but none will remember save those endowed with minds.
Rodwell He giveth wisdom to whom He will: and he to whom wisdom is given, hath had much good given him; but none will bear it in mind, except the wise of heart.
Sale He giveth wisdom unto whom he pleaseth, and he unto whom wisdom is given, hath received much good: But none will consider, except the [wise] of heart.
Transliterated Arabic Yu/tee alhikmata man yashao waman yu/ta alhikmata faqad ootiya khayran katheeran wama yaththakkaru illa oloo al-albabi
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Pickthall Whatever alms ye spend or vow ye vow, lo! Allah knoweth it. Wrong-doers have no helpers.
Yusuf Ali And whatever ye spend in charity or devotion, be sure God knows it all. But the wrong-doers have no helpers.
Hilali-Khan And whatever you spend for spendings (e.g., in Sadaqah - charity, etc. for Allah's Cause) or whatever vow you make, be sure Allah knows it all. And for the Zalimun (wrong-doers, etc.) there are no helpers.
Shakir And whatever alms you give or (whatever) vow you vow, surely Allah knows it; and the unjust shall have no helpers.
Sher Ali And whatsoever you spend or whatsoever you vow, ALLAH surely knows it; and for the wrongdoers there shall be no helpers.
Khalifa Any charity you give, or a charitable pledge you fulfill, GOD is fully aware thereof. As for the wicked, they will have no helpers.
Arberry And whatever expenditure you expend, and whatever vow you vow, surely God knows it. No helpers have the evildoers.
Palmer Whatever expense ye expend, or vow ye vow, God knows it; but the unjust have no helpers.
Rodwell And whatever alms ye shall give, or whatever vow ye shall vow, of a truth God knoweth it: but they who act unjustly shall have no helpers.
Sale And whatever alms ye shall give, or [whatever] vow ye shall vow, verily God knoweth it; but the ungodly shall have none to help [them].
Transliterated Arabic Wama anfaqtum min nafaqatin aw nathartum min nathrin fa-inna Allaha yaAAlamuhu wama lilththalimeena min ansarin
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Pickthall If ye publish your almsgiving, it is well, but if ye hide it and give it to the poor, it will be better for you, and will atone for some of your ill-deeds. Allah is Informed of what ye do.
Yusuf Ali If ye disclose (acts of) charity, even so it is well, but if ye conceal them, and make them reach those (really) in need, that is best for you: It will remove from you some of your (stains of) evil. And God is well acquainted with what ye do.
Hilali-Khan If you disclose your Sadaqat (alms-giving), it is well, but if you conceal it, and give it to the poor, that is better for you. (Allah) will forgive you some of your sins. And Allah is Well-Acquainted with what you do.
Shakir If you give alms openly, it is well, and if you hide it and give it to the poor, it is better for you; and this will do away with some of your evil deeds; and Allah is aware of what you do.
Sher Ali If you give alms openly it is well and good; but if you hide them and give them to the poor, it is better for you, And HE will remit from you many of your evil deeds. And ALLAH is Aware of what you do.
Khalifa If you declare your charities, they are still good. But if you keep them anonymous, and give them to the poor, it is better for you, and remits more of your sins. GOD is fully Cognizant of everything you do.
Arberry If you publish your freewill offerings, it is excellent; but if you conceal them, and give them to the poor, that is better for you, and will acquit you of your evil deeds; God is aware of the things you do.
Palmer If ye display your almsgiving, then well is it; but if ye hide it and bring it to the poor, then is it better for you, and will expiate for you your evil deeds; for God of what ye do is well aware.
Rodwell Give ye your alms openly? it is well. Do ye conceal them and give them to the poor? This, too, will be of advantage to you, and will do away your sins: and God is cognisant of your actions.
Sale If ye make your alms to appear, it is well; but if ye conceal them, and give them unto the poor, this [will be] better for you, and will atone for your sins: And God is well informed of that which ye do.
Transliterated Arabic In tubdoo alssadaqati faniAAimma hiya wa-in tukhfooha watu/tooha alfuqaraa fahuwa khayrun lakum wayukaffiru AAankum min sayyi-atikum waAllahu bima taAAmaloona khabeerun
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Pickthall The guiding of them is not thy duty (O Muhammad), but Allah guideth whom He will. And whatsoever good thing ye spend, it is for yourselves, when ye spend not save in search of Allah's Countenance; and whatsoever good thing ye spend, it will be repaid to you in full, and ye will not be wronged.
Yusuf Ali It is not required of thee (O Apostle), to set them on the right path, but God sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the "Face" of God. Whatever good ye give, shall be rendered back to you, and ye shall not be dealt with unjustly.
Hilali-Khan Not upon you (Muhammad SAW) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Countenance. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.
Shakir To make them walk in the right way is not incumbent on you, but Allah guides aright whom He pleases; and whatever good thing you spend, it is to your own good; and you do not spend but to seek Allah's pleasure; and whatever good things you spend shall be paid back to you in full, and you shall not be wronged.
Sher Ali It is not thy responsibility to make them follow the right path; But ALLAH guides whosoever HE pleases. And whatever of wealth you spend, the benefit will of it will be for yourselves, for, you spend not but to seek the favour of ALLAH. And whatever of wealth you spend, it shall be paid back to you in full and you shall not be wronged.
Khalifa You are not responsible for guiding anyone. GOD is the only one who guides whoever chooses (to be guided). Any charity you give is for your own good. Any charity you give shall be for the sake of GOD. Any charity you give will be repaid to you, without the least injustice.
Arberry Thou art not responsible for guiding them; but God guides whomsoever He will. And whatever good you expend is for yourselves, for then you are expending, being desirous only of God's Face; and whatever good you expend shall be repaid to you in full, and you will not be wronged,
Palmer Thou art not bound to guide them; but God guides whom He will; and whatever good ye expend it is for yourselves, and do not expend save craving for God's face. And what ye expend of good, it shall be repaid you, and ye shall not be wronged,-
Rodwell Their guidance is not thine affair, O Muhammad; but God guideth whom he pleaseth. And the good that ye shall give in alms shall redound unto yourselves; and ye shall not give but as seeking the face of God; and whatever good thing ye shall have given in alms, shall be repaid you, and ye shall not be wronged.
Sale The direction of them belongeth not unto thee; but God directeth whom he pleaseth. The good that ye shall give [in alms shall redound] unto your selves; and ye shall not give unless out of desire of seeing the face of God. And what good thing ye shall give [in alms], it shall be repaid you, and ye shall not be treated unjustly;
Transliterated Arabic Laysa AAalayka hudahum walakinna Allaha yahdee man yashao wama tunfiqoo min khayrin fali-anfusikum wama tunfiqoona illa ibtighaa wajhi Allahi wama tunfiqoo min khayrin yuwaffa ilaykum waantum la tuthlamoona
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Pickthall (Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.
Yusuf Ali (Charity is) for those in need, who, in God's cause are restricted (from travel), and cannot move about in the land, seeking (For trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by their (Unfailing) mark: They beg not importunately from all the sundry. And whatever of good ye give, be assured God knoweth it well.
Hilali-Khan (Charity is) for Fuqara (the poor), who in Allah's Cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all. And whatever you spend in good, surely Allah knows it well.
Shakir (Alms are) for the poor who are confined in the way of Allah -- they cannot go about in the land; the ignorant man thinks them to be rich on account of (their) abstaining (from begging); you can recognise them by their mark; they do not beg from men importunately; and whatever good thing you spend, surely Allah knows it.
Sher Ali Alms are for the poor who are detained in the way of ALLAH and are unable to move about in the land. The ignorant man imagines them to be free from want because of their abstaining from begging. Thou shalt know them by their appearance, they do not beg of men with importunity. And whatever of wealth you spend, Surely ALLAH has perfect knowledge thereof.
Khalifa Charity shall go to the poor who are suffering in the cause of GOD, and cannot emigrate. The unaware may think that they are rich, due to their dignity. But you can recognize them by certain signs; they never beg from the people persistently. Whatever charity you give, GOD is fully aware thereof.
Arberry it being for the poor who are restrained in the way of God, and are unable to journey in the land; the ignorant man supposes them rich because of their abstinence, but thou shalt know them by their mark -- they do not beg of men importunately. And whatever good you expend, surely God has knowledge of it.
Palmer unto the poor who are straitened in God's way, and cannot knock about in the earth. The ignorant think them to be rich because of their modesty; you will know them by their mark, they do not beg from men importunately; but what ye spend of good God knows.
Rodwell There are among you the poor, who being shut up to fighting for the cause of God, have it not in their power to strike out into the earth for riches. Those who know them not, think them rich because of their modesty. By this their token thou shalt know them - they ask not of men with importunity: and of whatever good thing ye shall give them in alms, of a truth God will take knowledge.
Sale unto the poor who are wholly employed in fighting for the religion of God, and cannot go to and fro in the earth; whom the ignorant man thinketh rich, because of their modesty: Thou shalt know them by this mark, they ask not men with importunity; and what good ye shall give [in alms], verily God knoweth it.
Transliterated Arabic Lilfuqara-i allatheena ohsiroo fee sabeeli Allahi la yastateeAAoona darban fee al-ardi yahsabuhumu aljahilu aghniyaa mina alttaAAaffufi taAArifuhum biseemahum la yas-aloona alnnasa ilhafan wama tunfiqoo min khayrin fa-inna Allaha bihi AAaleemun
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Pickthall Those who spend their wealth by night and day, by stealth and openly, verily their reward is with their Lord, and their shall no fear come upon them neither shall they grieve.
Yusuf Ali Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord: on them shall be no fear, nor shall they grieve.
Hilali-Khan Those who spend their wealth (in Allah's Cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.
Shakir (As for) those who spend their property by night and by day, secretly and openly, they shall have their reward from their Lord and they shall have no fear, nor shall they grieve.
Sher Ali Those who spend their wealth by night and day, secretly and openly, have their reward with their Lord; on them shall come no fear nor shall they grieve.
Khalifa Those who give to charity night and day, secretly and publicly, receive their recompense from their Lord; they will have nothing to fear, nor will they grieve.
Arberry Those who expend their wealth night and day, secretly and in public, their wage awaits them with their Lord, and no fear shall be on them, neither shall they sorrow.
Palmer Those who expend their wealth by night and day, secretly and openly, they shall have their hire with their Lord. No fear shall come on them, nor shall they grieve.
Rodwell They who give away their substance in alms, by night and day, in private and in public, shall have their reward with their Lord: no fear shall come on them, neither shall they be put to grief.
Sale They who distribute [alms of] their substance night and day, in private and in public, shall have their reward with their Lord; on them shall no fear come, neither shall they be grieved.
Transliterated Arabic Allatheena yunfiqoona amwalahum biallayli waalnnahari sirran waAAalaniyatan falahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona
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Pickthall Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch. That is because they say: Trade is just like usury; whereas Allah permitteth trading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep (the profits of) that which is past, and his affair (henceforth) is with Allah. As for him who returneth (to usury) - Such are rightful owners of the Fire. They will abide therein.
Yusuf Ali Those who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to madness. That is because they say: "Trade is like usury," but God hath permitted trade and forbidden usury. Those who after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for God (to judge); but those who repeat (The offence) are companions of the Fire: They will abide therein (for ever).
Hilali-Khan Those who eat Riba (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: "Trading is only like Riba (usury)," whereas Allah has permitted trading and forbidden Riba (usury). So whosoever receives an admonition from his Lord and stops eating Riba (usury) shall not be punished for the past; his case is for Allah (to judge); but whoever returns [to Riba (usury)], such are the dwellers of the Fire - they will abide therein.
Shakir Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise. That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, then he desists, he shall have what has already passed, and his affair is in the hands of Allah; and whoever returns (to it) -- these arc the inmates of the fire; they shall abide in it.
Sher Ali Those who devour interest do not rise except as rises one whom Satan has smitten with insanity. That is because they say, `Trade also is like interest;' whereas ALLAH has made trade lawful and has made interest unlawful. So he to whom an admonition comes from his Lord and he desist, then will that which he received in the pass be his; and his affair rests with ALLAH. And those who revert to it they are the inmates of the Fire; therein shall they abide.
Khalifa Those who charge usury are in the same position as those controlled by the devil's influence. This is because they claim that usury is the same as commerce. However, GOD permits commerce, and prohibits usury. Thus, whoever heeds this commandment from his Lord, and refrains from usury, he may keep his past earnings, and his judgment rests with GOD. As for those who persist in usury, they incur Hell, wherein they abide forever.
Arberry Those who devour usury shall not rise again except as he rises, whom Satan of the touch prostrates; that is because they say, 'Trafficking (trade) is like usury.' God has permitted trafficking, and forbidden usury. Whosoever receives an admonition from his Lord and gives over, he shall have his past gains, and his affair is committed to God; but whosoever reverts -- those are the inhabitants of the Fire, therein dwelling forever.
Palmer Those who devour usury shall not rise again, save as he riseth whom Satan hath paralysed with a touch; and that is because they say 'selling is only like usury,' but God has made selling lawful and usury unlawful; and he to whom the admonition from his Lord has come, if he desists, what has gone before is his: his matter is in God's hands. But whosoever returns (to usury) these are the fellows of the Fire, and they shall dwell therein for aye.
Rodwell They who swallow down usury, shall arise in the resurrection only as he ariseth whom Satan hath infected by his touch. This, for that they say, "Selling is only the like of usury:" and yet God hath allowed selling, and forbidden usury. He then who when this warning shall come to him from his Lord, abstaineth, shall have pardon for the past, and his lot shall be with God. But they who return to usury, shall be given over to the fire; therein shall they abide for ever.
Sale They who devour usury shall not arise [from the dead], but as he ariseth whom Satan hath infected by a touch: This [shall happen to them] because they say. Truly selling is but as usury: And yet God hath permitted selling and forbidden usury. He therefore who when there cometh unto him an admonition from his Lord, abstaineth [from usury for the future], shall have what is past [forgiven him], and his affair belongeth unto God. But whoever returneth [to usury], they shall be the companions of [hell] fire, they shall continue therein for ever.
Transliterated Arabic Allatheena ya/kuloona alrriba la yaqoomoona illa kama yaqoomu allathee yatakhabbatuhu alshshaytanu mina almassi thalika bi-annahum qaloo innama albayAAu mithlu alrriba waahalla Allahu albayAAa waharrama alrriba faman jaahu mawAAithatun min rabbihi faintaha falahu ma salafa waamruhu ila Allahi waman AAada faola-ika as-habu alnnari hum feeha khalidoona
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Pickthall Allah hath blighted usury and made almsgiving fruitful. Allah loveth not the impious and guilty.
Yusuf Ali God will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not creatures ungrateful and wicked.
Hilali-Khan Allah will destroy Riba (usury) and will give increase for Sadaqat (deeds of charity, alms, etc.) And Allah likes not the disbelievers, sinners.
Shakir Allah does not bless usury, and He causes charitable deeds to prosper, and Allah does not love any ungrateful sinner.
Sher Ali ALLAH will blot out interest and will cause charity to increase. And ALLAH loves not anyone who is a confirmed disbeliever and an arch-sinner.
Khalifa GOD condemns usury, and blesses charities. GOD dislikes every disbeliever, guilty.
Arberry God blots out usury, but freewill offerings He augments with interest. God loves not any guilty ingrate.
Palmer God shall blot out usury, but shall make almsgiving profitable, for God loves not any sinful misbeliever.
Rodwell God will bring usury to nought, but will increase alms with usury, and God loveth no infidel, or evil person.
Sale God shall take his blessing from usury, and shall increase alms: For God loveth no infidel, or ungodly person.
Transliterated Arabic Yamhaqu Allahu alrriba wayurbee alssadaqati waAllahu la yuhibbu kulla kaffarin atheemin
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Pickthall Lo! those who believe and do good works and establish worship and pay the poor-due, their reward is with their Lord and there shall no fear come upon them neither shall they grieve.
Yusuf Ali Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: on them shall be no fear, nor shall they grieve.
Hilali-Khan Truly those who believe, and do deeds of righteousness, and perform As-Salat (Iqamat-as-Salat), and give Zakat, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.
Shakir Surely they who believe and do good deeds and keep up prayer and pay the poor-rate they shall have their reward from their Lord, and they shall have no fear, nor shall they grieve.
Sher Ali Surely, those, who believe and do good deeds, and observe Prayer and pay the Zakat, shall have their reward from their Lord, and no fear shall come on them, nor shall they grieve.
Khalifa Those who believe and lead a righteous life, and observe the Contact Prayers (Salat), and give the obligatory charity (Zakat), they receive their recompense from their Lord; they will have nothing to fear, nor will they grieve.
Arberry Those who believe and do deeds of righteousness, and perform the prayer, and pay the alms -- their wage awaits them with their Lord, and no fear shall be on them, neither shall they sorrow.
Palmer Verily, those who believe, and act righteously, and are steadfast in prayer, and give alms, theirs is their hire with their Lord; there is no fear on them, nor shall they grieve.
Rodwell But they who believe and do the things that are right, and observe the prayers, and pay the legal impost, they shall have their reward with their Lord: no fear shall come on them, neither shall they be put to grief.
Sale But they who believe and do that which is right, and observe the stated times of prayer, and pay their legal alms, they shall have their reward with their Lord: There shall come no fear on them, neither shall they be grieved.
Transliterated Arabic Inna allatheena amanoo waAAamiloo alssalihati waaqamoo alssalata waatawoo alzzakata lahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona
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Pickthall O ye who believe! Observe your duty to Allah, and give up what remaineth (due to you) from usury, if ye are (in truth) believers.
Yusuf Ali O ye who believe! Fear God, and give up what remains of your demand for usury, if ye are indeed believers.
Hilali-Khan O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (usury) (from now onward), if you are (really) believers.
Shakir O you who believe! Be careful of (your duty to) Allah and relinquish what remains (due) from usury, if you are believers.
Sher Ali O ye who believe! fear ALLAH and give up what remains of interest, if you are truly believers.
Khalifa O you who believe, you shall observe GOD and refrain from all kinds of usury, if you are believers.
Arberry O believers, fear you God; and give up the usury that is outstanding, if you are believers.
Palmer O ye who believe! fear God, and remit the balance of usury, if ye be believers;
Rodwell O believers! fear God and abandon your remaining usury, if ye are indeed believers.
Sale O true believers, fear God, and remit that which remaineth of usury, if ye [really] believe;
Transliterated Arabic Ya ayyuha allatheena amanoo ittaqoo Allaha watharoo ma baqiya mina alrriba in kuntum mu/mineena
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Pickthall And if ye do not, then be warned of war (against you) from Allah and His messenger. And if ye repent, then ye have your principal (without interest). Wrong not, and ye shall not be wronged.
Yusuf Ali If ye do it not, Take notice of war from God and His Apostle: But if ye turn back, ye shall have your capital sums: Deal not unjustly, and ye shall not be dealt with unjustly.
Hilali-Khan And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums).
Shakir But if you do (it) not, then be apprised of war from Allah and His Apostle; and if you repent, then you shall have your capital; neither shall you make (the debtor) suffer loss, nor shall you be made to suffer loss.
Sher Ali But if you do it not, then beware of war from ALLAH and HIS Messenger; and if you repent, then you shall have your principal; thus you shall not wrong nor shall you be wronged.
Khalifa If you do not, then expect a war from GOD and His messenger. But if you repent, you may keep your capitals, without inflicting injustice, or incurring injustice.
Arberry But if you do not, then take notice that God shall war with you, and His Messenger; yet if you repent, you shall have your principal, unwronging and unwronged.
Palmer and if ye will not do it, then hearken to the proclamation of war from God and His Apostle; but if ye repent, your capital is yours. Ye shall not wrong, nor shall ye be wronged.
Rodwell But if ye do it not, then hearken for war on the part of God and his apostle: yet if ye repent, ye shall have the principal of your money. Wrong not, and ye shall not be wronged.
Sale but if ye do it not, hearken unto war, [which is declared against you] from God and his apostle: Yet if ye repent, ye shall have the capital of your money. Deal not unjustly [with others], and ye shall not be dealt with unjustly.
Transliterated Arabic Fa-in lam tafAAaloo fa/thanoo biharbin mina Allahi warasoolihi wa-in tubtum falakum ruoosu amwalikum la tathlimoona wala tuthlamoona
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Pickthall And if the debtor is in straitened circumstances, then (let there be) postponement to (the time of) ease; and that ye remit the debt as almsgiving would be better for you if ye did but know.
Yusuf Ali If the debtor is in a difficulty, grant him time Till it is easy for him to repay. But if ye remit it by way of charity, that is best for you if ye only knew.
Hilali-Khan And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know.
Shakir And if (the debtor) is in straitness, then let there be postponement until (he is in) ease; and that you remit (it) as alms is better for you, if you knew.
Sher Ali And if the debtor be in straitened circumstances, then grant him respite till a time of ease. And that you remit it as charity shall be better for you, if you only knew.
Khalifa If the debtor is unable to pay, wait for a better time. If you give up the loan as a charity, it would be better for you, if you only knew.
Arberry And if any man should be in difficulties, let him have respite till things are easier; but that you should give freewill offerings is better for you, did you but know.
Palmer And if it be one in difficulties, then wait for easy circumstances; but that ye remit it as alms is better for you, if ye did but know.
Rodwell If any one find difficulty in discharging a debt, then let there be a delay until it be easy for him: but if ye remit it as alms it will be better for you, if ye knew it.
Sale If there be an [debtor] under a difficulty [of paying his debt], let [his creditor] wait till it be easy [for him to do it]; but if ye remit it as alms, it will be better for you, if ye knew it.
Transliterated Arabic Wa-in kana thoo AAusratin fanathiratun ila maysaratin waan tasaddaqoo khayrun lakum in kuntum taAAlamoona
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Pickthall And guard yourselves against a day in which ye will be brought back to Allah. Then every soul will be paid in full that which it hath earned, and they will not be wronged.
Yusuf Ali And fear the Day when ye shall be brought back to God. Then shall every soul be paid what it earned, and none shall be dealt with unjustly.
Hilali-Khan And be afraid of the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.
Shakir And guard yourselves against a day in which you shall be returned to Allah; then every soul shall be paid back in full what it has earned, and they shall not be dealt with unjustly.
Sher Ali And guard yourselves against the day when you shall be made to return to ALLAH; then shall every soul be paid in full what it has earned; and they shall not be wronged.
Khalifa Beware of the day when you are returned to GOD, and every soul is paid for everything it had done, without the least injustice.
Arberry And fear a day wherein you shall be returned to God, and every soul shall be paid in full what it has earned; and they shall not be wronged.
Palmer Fear the day wherein ye shall return to God; then shall each soul be paid what it has earned, and they shall not be wronged.
Rodwell Fear the day wherein ye shall return to God: then shall every soul be rewarded according to its desert, and none shall have injustice done to them.
Sale And fear the day wherein ye shall return unto God, then shall every soul be paid what it hath gained, and they shall not be treated unjustly.
Transliterated Arabic Waittaqoo yawman turjaAAoona feehi ila Allahi thumma tuwaffa kullu nafsin ma kasabat wahum la yuthlamoona
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Pickthall O ye who believe! When ye contract a debt for a fixed term, record it in writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allah hath taught him, so let him write, and let him who incurreth the debt dictate, and let him observe his duty to Allah his Lord, and diminish naught thereof. But if he who oweth the debt is of low understanding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses, so that if the one erreth (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allah and more sure for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which ye transfer among yourselves from hand to hand. In that case it is no sin for you if ye write it not. And have witnesses when ye sell one to another, and let no harm be done to scribe or witness. If ye do (harm to them) lo! it is a sin in you. Observe your duty to Allah. Allah is teaching you. And Allah is Knower of all things.
Yusuf Ali O ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as God Has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord God, and not diminish aught of what he owes. If they party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully, and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of God, More suitable as evidence, and more convenient to prevent doubts
Hilali-Khan O you who believe! When you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you. Let not the scribe refuse to write as Allah has taught him, so let him write. Let him (the debtor) who incurs the liability dictate, and he must fear Allah, his Lord, and diminish not anything of what he owes. But if the debtor is of poor understanding, or weak, or is unable himself to dictate, then let his guardian dictate in justice. And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her. And the witnesses should not refuse when they are called on (for evidence). You should not become weary to write it (your contract), whether it be small or big, for its fixed term, that is more just with Allah; more solid as evidence, and more convenient to prevent doubts among yourselves, save when it is a present trade which you carry out on the spot among yourselves, then there is no sin on you if you do not write it down. But take witnesses whenever you make a commercial contract. Let neither scribe nor witness suffer any harm, but if you do (such harm), it would be wickedness in you. So be afraid of God; and God teaches you. And God is the All-Knower of each and everything.
Shakir O you who believe! when you deal with each other in contracting a debt for a fixed time, then write it down; and let a scribe write it down between you with fairness; and the scribe should not refuse to write as Allah has taught him, so he should write; and let him who owes the debt dictate, and he should be careful of (his duty to) Allah, his Lord, and not diminish anything from it; but if he who owes the debt is unsound in understanding, or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned; and be not averse to writing it (whether it is) small or large, with the time of its falling due; this is more equitable in the sight of Allah and assures greater accuracy in testimony, and the nearest (way) that you may not entertain doubts (afterwards), except when it is ready merchandise which you give and take among yourselves from hand to hand, then there is no blame on you in not writing it down; and have witnesses when you barter with one another, and let no harm be done to the scribe or to the witness; and if you do (it) then surely it will be a transgression in you, and be careful of (your duty) to Allah, Allah teaches you, and Allah knows all things.
Sher Ali O ye who believe! When you borrow one from another for a fixed period, then write it down. And let a scribe write it in your presence faithfully; and no scribe should refuse to write, because ALLAH has taught him, so let him write and let him who incurs the liability dictate, and he should fear ALLAH, his Lord, and not diminish anything therefrom. But if the person incurring the liability be of low understanding or be weak or be unable himself to dictate, then let someone who can guard his interest dictate with justice. And call two witnesses from among your men; and if two men be not available, then a man and two women, of such as you approve as witnesses, so that if either of the two women should forget, then one may remind the other. And the witnesses should not refuse when they are called. And be not averse to writing it down whether it be small or large, along with its appointed time of payment. This is more equitable in the sight of ALLAH and makes testimony surer and is more likely to save you from doubt; so write it down except that it be ready transaction which you make among yourselves on the spot in which case it shall be no sin for you that you write it not. And have witnesses when you sell one to another, and let no harm be done to the scribe or the witness. And if you do that, then certainly it shall be disobedience on your part. And fear ALLAH. And ALLAH teaches you and ALLAH knows all things quite well.
Khalifa O you who believe, when you transact a loan for any period, you shall write it down. An impartial scribe shall do the writing. No scribe shall refuse to perform this service, according to GOD's teachings. He shall write, while the debtor dictates the terms. He shall observe GOD his Lord and never cheat. If the debtor is mentally incapable, or helpless, or cannot dictate, his guardian shall dictate equitably. Two men shall serve as witnesses; if not two men, then a man and two women whose testimony is acceptable to all. Thus, if one woman becomes biased, the other will remind her. It is the obligation of the witnesses to testify when called upon to do so. Do not tire of writing the details, no matter how long, including the time of repayment. This is equitable in the sight of GOD, assures better witnessing, and eliminates any doubts you may have. Business transactions that you execute on the spot need not be recorded, but have them witnessed. No scribe or witness shall be harmed on account of his services. If you harm them, it would be wickedness on your part. You shall observe GOD, and GOD will teach you. GOD is Omniscient.
Arberry O believers, when you contract a debt one upon another for a stated term, write it down, and let a writer write it down between you justly, and let not any writer refuse to write it down, as God has taught him; so let him write, and let the debtor dictate, and let him fear God his Lord and not diminish aught of it. And if the debtor be a fool, or weak, or unable to dictate himself, then let his guardian dictate justly. And call in to witness two witnesses, men; or if the two be not men, then one man and two women, such witnesses as you approve of, that if one of the two women errs the other will remind her; and let the witnesses not refuse, whenever they are summoned. And be not loth to write it down, whether it be small or great, with its term; that is more equitable in God's sight, more upright for testimony, and likelier that you will not be in doubt. Unless it be merchandise present that you give and take between you; then it shall be no fault in you if you do not write it down. And take witnesses when you are trafficking one with another. And let not either writer or witness be pressed; or if you do, that is ungodliness in you. And fear God; God teaches you, and God has knowledge of everything.
Palmer O ye who believe! if ye engage to one another in a debt for a stated time, then write it down, and let a scribe write it down between you faithfully; nor let a scribe refuse to write as God taught him, but let him write, and let him who owes dictate; but let him fear God his Lord, and not diminish therefrom aught; but if he who owes be a fool, or weak, or cannot dictate himself, then let his agent dictate faithfully, and let them call two witnesses out from amongst their men; or if there be not two men, then a man and two women, from those whom he chooses for witnesses, so that if one of the two should err, the second of the two may remind the other; and let not the witnesses refuse when they are summoned; and let them not tire of writing it, be it small or great, with its time of payment. That is more just in the sight of God, and more upright for testimony, and brings you nearer to not doubting. Unless, indeed, it be a ready-money transaction between you, which ye arrange between yourselves, then it is no crime against you that ye do not write it down; but bring witnesses to what ye sell one to another, and let not either scribe or witness come to harm, for if ye do it will be abomination in you; but fear God, for God teaches you, and God knows all things.
Rodwell O ye who believe! when ye contract a debt (payable) at a fixed date, write it down, and let the notary faithfully note between you: and let not the notary refuse to note, even as God hath taught him; but let him note it down, and let him who oweth the debt dictate, and let him fear God his Lord, and not diminish aught thereof. But if he who oweth the debt be foolish or weak, or be not able to dictate himself, let his friend dictate for him with fairness; and call to witness two witnesses of your people: but if there be not two men, let there be a man, and two women of those whom ye shall judge fit for witnesses: if the one of them should mistake, the other may cause her to recollect. And the witnesses shall not refuse, whenever they shall be summoned