17. AL-ISRA (ISRA', THE NIGHT JOURNEY, CHILDREN OF ISRAEL)

Verse

AL-ISRA (ISRA', THE NIGHT JOURNEY, CHILDREN OF ISRAEL)
Translations of the Qur'an, Surah 17:Total Verses: 111 Revealed At: MAKKA

017:001

Pickthall Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far distant place of worship the neighbourhood whereof We have blessed, that We might show him of Our tokens! Lo! He, only He, is the Hearer, the Seer.
Yusuf Ali Glory to (God) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless, - in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).
Hilali-Khan Glorified (and Exalted) be He (Allah) [above all that (evil) they associate with Him] [Tafsir Qurtubi, Vol. 10, Page 204]
Shakir Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the remote mosque of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing.
Sher Ali Glory be to HIM WHO carried HIS servant by night from the Sacred Mosque to the Distant Mosque, the environs of which WE have blessed, that WE might show him some of OUR Signs. Surely, HE alone is the All-Hearing, the All-Seeing.
Khalifa Most glorified is the One who summoned His servant (Muhammad) during the night, from the Sacred Masjid (of Mecca) to the farthest place of prostration, whose surroundings we have blessed, in order to show him some of our signs. He is the Hearer, the Seer.
Arberry Glory be to Him, who carried His servant by night from the Holy Mosque to the Further Mosque the precincts of which We have blessed, that We might show him some of Our signs. He is the All-hearing, the All-seeing.
Palmer Celebrated be the praises of Him who took His servant a journey by night from the Sacred Mosque, to the Remote Mosque, the precinct of which we have blessed, to show him of our signs! verily, He both hears and looks.
Rodwell GLORY be to Him who carried his servant by night from the sacred temple of Mecca to the temple that is more remote, whose precinct we have blessed, that we might shew him of our signs! for He is the Hearer, the Seer.
Sale Praise be unto him, who transported his servant by night, from the sacred temple [of Mecca] to the farther temple [of Jerusalem], the circuit of which we have blessed, that we might shew him [some] of our signs; for [God is] he who heareth, [and] seeth.
Transliterated Arabic Subhana allathee asra biAAabdihi laylan mina almasjidi alharami ila almasjidi al-aqsa allathee barakna hawlahu linuriyahu min ayatina innahu huwa alssameeAAu albaseeru
017:002

Pickthall We gave unto Moses the Scripture, and We appointed it a guidance for the children of Israel, saying: Choose no guardian beside Me.
Yusuf Ali We gave Moses the Book, and made it a Guide to the Children of Israel, (commanding): "Take not other than Me as Disposer of (your) affairs."
Hilali-Khan And We gave Musa (Moses) the Scripture and made it a guidance for the Children of Israel (saying): "Take not other than Me as (your) Wakil (Protector, Lord, or Disposer of your affairs, etc).
Shakir And We gave Musa the Book and made it a guidance to the children of Israel, saying: Do not take a protector besides Me;
Sher Ali And WE gave Moses the Book and WE made it a guidance for the Children of Israel, commanding, `Take ye no guardian beside ME,
Khalifa Similarly, we gave Moses the scripture, and rendered it a beacon for the Children of Israel that: "You shall not set up any idol as a Lord and Master beside Me."
Arberry And We gave Moses the Book, and made it a guidance to the Children of Israel: 'Take not unto yourselves any guardian apart from Me.'
Palmer And we gave Moses the Book and made it a guidance to the children of Israel: 'Take ye to no guardian but me.'
Rodwell And we gave the Book to Moses and ordained it for guidance to the children of Israel - "that ye take no other Guardian than me."
Sale And we gave unto Moses the book [of the law], and appointed the same [to be] a direction unto the children of Israel, [commanding them, saying, beware] that ye take not any other patron besides me.
Transliterated Arabic Waatayna moosa alkitaba wajaAAalnahu hudan libanee isra-eela alla tattakhithoo min doonee wakeelan
017:003

Pickthall (They were) the seed of those whom We carried (in the ship) along with Noah. Lo! he was a grateful slave.
Yusuf Ali O ye that are sprung from those whom We carried (in the Ark) with Noah! Verily he was a devotee most grateful.
Hilali-Khan "O offspring of those whom We carried (in the ship) with Nuh (Noah)! Verily, he was a grateful slave."
Shakir The offspring of those whom We bore with Nuh; surely he was a grateful servant.
Sher Ali `O ye, the progeny of those whom WE carried in the Ark with Noah.' He indeed was a grateful servant of OURS.
Khalifa They are descendants of those whom we carried with Noah; he was an appreciative servant.
Arberry The seed of those We bore with Noah; he was a thankful servant.
Palmer Seed of those we bore with Noah (in the ark)! verily, he was a thankful servant!
Rodwell O posterity of those whom we bare with Noah! He truly was a grateful servant!
Sale O posterity of those whom we carried [in the ark] with Noah: Verily he was a grateful servant.
Transliterated Arabic Thurriyyata man hamalna maAAa noohin innahu kana AAabdan shakooran
017:004

Pickthall And We decreed for the Children of Israel in the Scripture: Ye verily will work corruption in the earth twice, and ye will become great tyrants.
Yusuf Ali And We gave (Clear) Warning to the Children of Israel in the Book, that twice would they do mischief on the earth and be elated with mighty arrogance (and twice would they be punished)!
Hilali-Khan And We decreed for the Children of Israel in the Scripture, that indeed you would do mischief on the earth twice and you will become tyrants and extremely arrogant!
Shakir And We had made known to the children of Israel in the Book: Most certainly you will make mischief in the land twice, and most certainly you will behave insolently with great insolence.
Sher Ali And WE had clearly conveyed to the Children of Israel in the Book: `You will surely do great mischief in the land twice, and you will surely become excessively overbearing.'
Khalifa We addressed the Children of Israel in the scripture: "You will commit gross evil on earth, twice. You are destined to fall into great heights of arrogance.
Arberry And We decreed for the Children of Israel in the Book: 'You shall do corruption in the earth twice, and you shall ascend exceeding high.'
Palmer And we decreed to the children of Israel in the Book, 'Ye shall verily do evil in the earth twice, and ye shall rise to a great height (of pride).'
Rodwell And we solemnly declared to the children of Israel in the Book, "Twice surely will ye enact crimes in the earth, and with great loftiness of pride will ye surely be uplifted."
Sale And we expressly declared unto the children of Israel in the book [of the law, saying], ye will surely commit evil in the earth twice, and ye will be elated with great insolence.
Transliterated Arabic Waqadayna ila banee isra-eela fee alkitabi latufsidunna fee al-ardi marratayni walataAAlunna AAuluwwan kabeeran
017:005

Pickthall So when the time for the first of the two came, We roused against you slaves of Ours of great might who ravaged (your) country, and it was a threat performed.
Yusuf Ali When the first of the warnings came to pass, We sent against you Our servants given to terrible warfare: They entered the very inmost parts of your homes; and it was a warning (completely) fulfilled.
Hilali-Khan So, when the promise came for the first of the two, We sent against you slaves of Ours given to terrible warfare. They entered the very innermost parts of your homes. And it was a promise (completely) fulfilled.
Shakir So when the promise for the first of the two came, We sent over you Our servants, of mighty prowess, so they went to and fro among the houses, and it was a promise to be accomplished.
Sher Ali So when the time of the fulfillment of the first of the two warnings came, WE sent against you some servants of OURS, possessed of great might in war, and they penetrated into your houses and it was a warning that was bound to be fulfilled.
Khalifa "When the first time comes to pass, we will send against you servants of ours who possess great might, and they will invade your homes. This is a prophecy that must come to pass.
Arberry So, when the promise of the first of these came to pass, We sent against you servants of Ours, men of great might, and they went through the habitations, and it was a promise performed.
Palmer And when the threat for the first (sin) of the two came, we sent over them servants of ours, endued with violence, and they searched inside your houses; and it was an accomplished threat.
Rodwell So when the menace for the first crime came to be inflicted, we sent against you our servants endued with terrible prowess; and they searched the inmost part of your abodes, and the menace was accomplished.
Sale And when the [punishment] threatened for the first of those [transgressions] came [to be executed], we sent against you our servants, indued with exceeding strength [in war], and they searched the inner apartments of [your] houses; and the prediction became accomplished.
Transliterated Arabic Fa-itha jaa waAAdu oolahuma baAAathna AAalaykum AAibadan lana olee ba/sin shadeedin fajasoo khilala alddiyari wakana waAAdan mafAAoolan
017:006

Pickthall Then we gave you once again your turn against them, and We aided you with wealth and children and made you more in soldiery.
Yusuf Ali Then did We grant you the Return as against them: We gave you increase in resources and sons, and made you the more numerous in man-power.
Hilali-Khan Then We gave you once again, a return of victory over them. And We helped you with wealth and children and made you more numerous in man power.
Shakir Then We gave you back the turn to prevail against them, and aided you with wealth and children and made you a numerous band.
Sher Ali Then WE gave you back the power against them and aided you with wealth and children and also made you larger in numbers than before.
Khalifa "Afterwards, we will give you a turn over them, and will supply you with a lot of wealth and children; we will give you the upper hand.
Arberry Then We gave back to you the turn to prevail over them, and We succoured you with wealth and children, and We made you a greater host.
Palmer Then we rallied you once more against them, and aided you with wealth and sons, and made you a numerous band.
Rodwell Then we gave you the mastery over them in turn, and increased you in wealth and children, and made you a most numerous host.
Sale Afterwards we gave you the victory over them, [in your turn], and we granted you increase of wealth and children, and we made you a more numerous people, [saying],
Transliterated Arabic Thumma radadna lakumu alkarrata AAalayhim waamdadnakum bi-amwalin wabaneena wajaAAalnakum akthara nafeeran
017:007

Pickthall (Saying): If ye do good, ye do good for your own souls, and if ye do evil, it is for them (in like manner). So, when the time for the second (of the judgments) came (We roused against you others of Our slaves) to ravage you, and to enter the Temple even as they entered it the first time, and to lay waste all that they conquered with an utter wasting.
Yusuf Ali If ye did well, ye did well for yourselves; if ye did evil, (ye did it) against yourselves. So when the second of the warnings came to pass, (We permitted your enemies) to disfigure your faces, and to enter your Temple as they had entered it before, and to visit with destruction all that fell into their power.
Hilali-Khan (And We said): "If you do good, you do good for your ownselves, and if you do evil (you do it) against yourselves." Then, when the second promise came to pass, (We permitted your enemies) to make your faces sorrowful and to enter the mosque (of Jerusalem) as they had entered it before, and to destroy with utter destruction all that fell in their hands.
Shakir If you do good, you will do good for your own souls, and if you do evil, it shall be for them. So when the second promise came (We raised another people) that they may bring you to grief and that they may enter the mosque as they entered it the first time, and that they might destroy whatever they gained ascendancy over with utter destruction.
Sher Ali Now, if you do good, you will do good for your own souls; and if you do evil, it will be to your own loss. So when the time for the fulfillment of the latter warning came, WE raised a people against you that they might cover your faces with grief, and that they enter the Mosque, as they entered it the first time, and that they might destroy utterly all that they conquered.
Khalifa "If you work righteousness, you work righteousness for your own good, but if you commit evil you do so to your own detriment. Thus, when the second time comes to pass, they will defeat you and enter the masjid, just as they did the first time. They will wipe out all the gains you had accomplished."
Arberry 'If you do good, it is your own souls you do good to, and if you do evil it is to them likewise.' Then, when the promise of the second came to pass, We sent against you Our servants to discountenance you, and to enter the Temple, as they entered it the first time, and to destroy utterly that which they ascended to.
Palmer 'If ye do well, ye will do well to your own souls; and if ye do ill, it is against them! 'And when the threat for the last came - to harm your faces and to enter the mosque as they entered it the first time, and to destroy what they had got the upper-hand over with utter destruction.'
Rodwell We said, "If ye do well, to your own behoof will ye do well: and if ye do evil, against yourselves will ye do it. And when the menace for your latter crime came to be inflicted, then we sent an enemy to sadden your faces, and to enter the temple as they entered it at first, and to destroy with utter destruction that which they had conquered.
Sale if ye do well, ye will do well to your own souls; and if ye do evil, [ye will do it] unto the same. And when the [punishment] threatened for [your] latter [transgression] came [to be executed, we sent enemies against you] to afflict you, and to enter the temple, as they entred it the first time, and utterly to destroy that which they had conquered.
Transliterated Arabic In ahsantum ahsantum li-anfusikum wa-in asa/tum falaha fa-itha jaa waAAdu al-akhirati liyasoo-oo wujoohakum waliyadkhuloo almasjida kama dakhaloohu awwala marratin waliyutabbiroo ma AAalaw tatbeeran
017:008

Pickthall It may be that your Lord will have mercy on you, but if ye repeat (the crime) We shall repeat (the punishment), and We have appointed hell a dungeon for the disbelievers.
Yusuf Ali It may be that your Lord may (yet) show Mercy unto you; but if ye revert (to your sins), We shall revert (to Our punishments): And we have made Hell a prison for those who reject (all Faith).
Hilali-Khan [And We said in the Taurat (Torah)]: "It may be that your Lord may show mercy unto you, but if you return (to sins), We shall return (to Our Punishment). And We have made Hell a prison for the disbelievers.
Shakir It may be that your Lord will have mercy on you, and if you again return (to disobedience) We too will return (to punishment), and We have made hell a prison for the unbelievers.
Sher Ali It may be that your Lord will now have mercy on you; but if you return to mischief, WE too will return to punishment, and remember WE have made Hell a prison for the disbelievers.
Khalifa Your Lord showers you with His mercy. But if you revert to transgression, we will counter with retribution. We have designated Gehenna as a final abode for the disbelievers.
Arberry Perchance your Lord will have mercy upon you; but if you return, We shall return; and We have made Gehenna a prison for the unbelievers.
Palmer It may be that thy Lord will have mercy on you;- but if ye return we will return, and we have made hell a prison for the misbelievers.
Rodwell Haply your Lord will have mercy on you! but if ye return, we will return: and we have appointed Hell - the prison of the infidels.
Sale Peradventure your Lord will have mercy on you [hereafter]: But if ye return [to transgress a third time], we [also will] return [to chastise you]; and we have appointed hell to be the prison of the unbelievers.
Transliterated Arabic AAasa rabbukum an yarhamakum wa-in AAudtum AAudna wajaAAalna jahannama lilkafireena haseeran
017:009

Pickthall Lo! this Qur'an guideth unto that which is straightest, and giveth tidings unto the believers who do good works that theirs will be a great reward.
Yusuf Ali Verily this Qur'an doth guide to that which is most right (or stable), and giveth the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward;
Hilali-Khan Verily, this Qur'an guides to that which is most just and right and gives glad tidings to the believers (in the Oneness of Allah and His Messenger, Muhammad SAW, etc.). who work deeds of righteousness, that they shall have a great reward (Paradise).
Shakir Surely this Quran guides to that which is most upright and gives good news to the believers who do good that they shall have a great reward.
Sher Ali Surely, this Qur'an guides to what is most right; and gives to the believers who do good deeds the glad tidings that they shall have a great reward;
Khalifa This Quran guides to the best path, and brings good news to the believers who lead a righteous life, that they have deserved a great recompense.
Arberry Surely this Koran guides to the way that is straightest and gives good tidings to the believers who do deeds of righteousness, that theirs shall be a great wage,
Palmer Verily, this Qur'an guides to the straightest path, and gives the glad tidings to the believers who do aright that for them is a great hire;
Rodwell Verily, this Koran guideth to what is most upright; and it announceth to believers Who do the things that are right, that for them is a great reward;
Sale Verily this Koran directeth unto [the way] which is most right, and declareth unto the faithful, who do good works, that they shall receive a great reward;
Transliterated Arabic Inna hatha alqur-ana yahdee lillatee hiya aqwamu wayubashshiru almu/mineena allatheena yaAAmaloona alssalihati anna lahum ajran kabeeran
017:010

Pickthall And that those who believe not in the Hereafter, for them We have prepared a painful doom.
Yusuf Ali And to those who believe not in the Hereafter, (it announceth) that We have prepared for them a Penalty Grievous (indeed).
Hilali-Khan And that those who believe not in the Hereafter (i.e. they disbelieve that they will be recompensed for what they did in this world, good or bad, etc.), for them We have prepared a painful torment (Hell).
Shakir And that (as for) those who do not believe in the hereafter, We have prepared for them a painful chastisement.
Sher Ali And warns that for those who do not believe in the Hereafter WE have prepared a grievous punishment.
Khalifa As for those who disbelieve in the Hereafter, we have prepared for them a painful retribution.
Arberry and that those who do not believe in the world to come -- we have prepared for them a painful chastisement.
Palmer and that for those who believe not in the hereafter, we have prepared a mighty woe.
Rodwell And that for those who believe not in the life to come, we have got ready a painful punishment.
Sale and that for those who believe not in the life to come, we have prepared a grievous punishment.
Transliterated Arabic Waanna allatheena la yu/minoona bial-akhirati aAAtadna lahum AAathaban aleeman
017:011

Pickthall Man prayeth for evil as he prayeth for good; for man was ever hasty.
Yusuf Ali The prayer that man should make for good, he maketh for evil; for man is given to hasty (deeds).
Hilali-Khan And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty [i.e., if he is angry with somebody, he invokes (saying): "O Allah! Curse him, etc." and that one should not do, but one should be patient].
Shakir And man prays for evil as he ought to pray for good, and man is ever hasty.
Sher Ali And man prays for evil as he should pray for good; and man is very hasty.
Khalifa The human being often prays for something that may hurt him, thinking that he is praying for something good. The human being is impatient.
Arberry Man prays for evil, as he prays for good; man is ever hasty.
Palmer Man prays for evil as he prays for good; and man was ever hasty.
Rodwell Man prayeth for evil as he prayeth for good; for man is hasty.
Sale Man prayeth for evil, as he prayeth for good; for man is hasty.
Transliterated Arabic WayadAAu al-insanu bialshsharri duAAaahu bialkhayri wakana al-insanu AAajoolan
017:012

Pickthall And We appoint the night and the day two portents. Then We make dark the portent of the night, and We make the portent of the day sight-giving, that ye may seek bounty from your Lord, and that ye may know the computation of the years, and the reckoning; and everything have We expounded with a clear expounding.
Yusuf Ali We have made the Night and the Day as two (of Our) Signs: the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that ye may seek bounty from your Lord, and that ye may know the number and count of the years: all things have We explained in detail.
Hilali-Khan And We have appointed the night and the day as two Ayat (signs etc.). Then, We have made dark the sign of the night while We have made the sign of day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning. And We have explained everything (in detail) with full explanation.
Shakir And We have made the night and the day two signs, then We have made the sign of the night to pass away and We have made the sign of the day manifest, so that you may seek grace from your Lord, and that you might know the numbering of years and the reckoning; and We have explained everything with distinctness.
Sher Ali And WE have made the night and the day two Signs, and the Sign of the night WE have made dark, and the Sign of the day WE have made sight-giving, that you make seek bounty from your Lord, and that you may know the computation of years and the process of reckoning. And everything WE have explained with a detailed explanation.
Khalifa We rendered the night and the day two signs. We made the night dark, and the day lighted, that you may seek provisions from your Lord therein. This also establishes for you a timing system, and the means of calculation. We thus explain everything in detail.
Arberry We have appointed the night and the day as two signs; then We have blotted out the sign of the night, and made the sign of the day to see, and that you may seek bounty from your Lord, and that you may know the number of the years, and the reckoning; and everything We have distinguished very distinctly.
Palmer We made the night and the day two signs; and we blot out the sign of the night and make the sign of the day visible, that ye may seek after plenty from your Lord, and that ye may number the years and the reckoning; and we have detailed everything in detail.
Rodwell We have made the night and the day for two signs: the sign of the night do we obscure, but the sign of the day cause we to shine forth, that ye may seek plenty from your Lord, and that ye may know the number of the years and the reckoning of time; and we have made everything distinct by distinctiveness.
Sale We have ordained the night and the day for two signs [of our power]: Afterwards we blot out the sign of the night, and we cause the sign of the day to shine forth, that ye may endeavour to obtain plenty from your Lord [by doing your business therein], and that ye may know the number of years, and the computation [of time]; and every thing [necessary] have we explained by a [perspicuous] explication.
Transliterated Arabic WajaAAalna allayla waalnnahara ayatayni famahawna ayata allayli wajaAAalna ayata alnnahari mubsiratan litabtaghoo fadlan min rabbikum walitaAAlamoo AAadada alssineena waalhisaba wakulla shay-in fassalnahu tafseelan
017:013

Pickthall And every man's augury have We fastened to his own neck, and We shall bring forth for him on the Day of Resurrection a book which he will find wide open.
Yusuf Ali Every man's fate We have fastened on his own neck: On the Day of Judgment We shall bring out for him a scroll, which he will see spread open.
Hilali-Khan And We have fastened every man's deeds to his neck, and on the Day of Resurrection, We shall bring out for him a book which he will find wide open.
Shakir And We have made every man's actions to cling to his neck, and We will bring forth to him on the resurrection day a book which he will find wide open:
Sher Ali And every man's work have WE fasten to his neck; and on the Day of Resurrection WE shall bring out for him a book which he will find wide open.
Khalifa We have recorded the fate of every human being; it is tied to his neck. On the Day of Resurrection we will hand him a record that is accessible.
Arberry And every man -- We have fastened to him his bird of omen upon his neck; and We shall bring forth for him, on the Day of Resurrection, a book he shall find spread wide open.
Palmer And every man's augury have we fastened on his neck; and we will bring forth for him on the resurrection day a book offered to him wide open.
Rodwell And every man's fate have we fastened about his neck: and on the day of resurrection will we bring forth to him a book which shall be proffered to him wide open:
Sale The fate of every man have we bound about his neck; and we will produce unto him, on the day of resurrection, a book [wherein his actions shall be recorded]:
Transliterated Arabic Wakulla insanin alzamnahu ta-irahu fee AAunuqihi wanukhriju lahu yawma alqiyamati kitaban yalqahu manshooran
017:014

Pickthall (And it will be said unto him): Read thy Book. Thy soul sufficeth as reckoner against thee this day.
Yusuf Ali (It will be said to him:) "Read thine (own) record: Sufficient is thy soul this day to make out an account against thee."
Hilali-Khan (It will be said to him): "Read your book. You yourself are sufficient as a reckoner against you this Day."
Shakir Read your book; your own self is sufficient as a reckoner against you this day.
Sher Ali It will be said to him, `Read thy book. Sufficient is thy own soul as a reckoner against thee this day.'
Khalifa Read your own record. Today, you suffice as your own reckoner.
Arberry 'Read thy book! Thy soul suffices thee this day as a reckoner against thee.'
Palmer 'Read thy book, thou art accountant enough against thyself today!'
Rodwell -"Read thy Book: there needeth none but thyself to make out an account against thee this day."
Sale It shall be offered him open, [and the angels shall say unto him], read thy book; thine own soul will be a sufficient accountant against thee, this day.
Transliterated Arabic Iqra/ kitabaka kafa binafsika alyawma AAalayka haseeban
017:015

Pickthall Whosoever goeth right, it is only for (the good of) his own soul that he goeth right, and whosoever erreth, erreth only to its hurt. No laden soul can bear another's load, We never punish until we have sent a messenger.
Yusuf Ali Who receiveth guidance, receiveth it for his own benefit: who goeth astray doth so to his own loss: No bearer of burdens can bear the burden of another: nor would We visit with Our Wrath until We had sent an apostle (to give warning).
Hilali-Khan Whoever goes right, then he goes right only for the benefit of his ownself. And whoever goes astray, then he goes astray to his own loss. No one laden with burdens can bear another's burden. And We never punish until We have sent a Messenger (to give warning).
Shakir Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray: nor can the bearer of a burden bear the burden of another, nor do We chastise until We raise an apostle.
Sher Ali He who follows the right way follows it only for the good of his own soul; and he who goes astray, goes astray only to his own loss. And no bearer of burden shall bear the burden of another. And WE shall never punish until WE have sent a Messenger.
Khalifa Whoever is guided, is guided for his own good, and whoever goes astray does so to his own detriment. No sinner will bear the sins of anyone else. We never punish without first sending a messenger.
Arberry Whosoever is guided, is only guided to his own gain, and whosoever goes astray, it is only to his own loss; no soul laden bears the load of another. We never chastise, until We send forth a Messenger.
Palmer He who accepts guidance, accepts it only for his own soul: and he who errs, errs only against it; nor shall one burdened soul bear the burden of another. Nor would we punish until we had sent an apostle.
Rodwell For his own good only shall the guided yield to guidance, and to his own loss only shall the erring err; and the heavy laden shall not be laden with another's load. We never punished until we had first sent an apostle:
Sale He who shall be [rightly] directed, shall be directed to [the advantage] only [of] his own soul; and he who shall err, shall err only against the same: Neither shall any laden [soul] be charged with the burthen of another. We did not punish [any people], until we had [first] sent an apostle [to warn them].
Transliterated Arabic Mani ihtada fa-innama yahtadee linafsihi waman dalla fa-innama yadillu AAalayha wala taziru waziratun wizra okhra wama kunna muAAaththibeena hatta nabAAatha rasoolan
017:016

Pickthall And when We would destroy a township We send commandment to its folk who live at ease, and afterward they commit abomination therein, and so the Word (of doom) hath effect for it, and we annihilate it with complete annihilation.
Yusuf Ali When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress; so that the word is proved true against them: then (it is) We destroy them utterly.
Hilali-Khan And when We decide to destroy a town (population), We (first) send a definite order (to obey Allah and be righteous) to those among them [or We (first) increase in number those of its population] who are given the good things of this life. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction.
Shakir And when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction.
Sher Ali And when WE intend to destroy a township, WE command its people who live in comfort to adopt the way of righteousness but they transgress therein, so the sentence of punishment becomes due against it, so WE destroy it with utter destruction.
Khalifa If we are to annihilate any community, we let the leaders commit vast corruption therein. Once they deserve retribution, we annihilate it completely.
Arberry And when We desire to destroy a city, We command its men who live at ease, and they commit ungodliness therein, then the Word is realized against it, and We destroy it utterly.
Palmer And when we desired to destroy a city we bade the opulent ones thereof; and they wrought abomination therein; and its due sentence was pronounced; and we destroyed it with utter destruction.
Rodwell And when we willed to destroy a city, to its affluent ones did we address our bidding; but when they acted criminally therein, just was its doom, and we destroyed it with an utter destruction.
Sale And when we resolved to destroy a city, we commanded the inhabitants thereof, who lived in affluence, [to obey our apostle]; but they acted corruptly herein: Wherefore the sentence was justly pronounced against [that city]; and we destroyed it with an utter destruction.
Transliterated Arabic Wa-itha aradna an nuhlika qaryatan amarna mutrafeeha fafasaqoo feeha fahaqqa AAalayha alqawlu fadammarnaha tadmeeran
017:017

Pickthall How many generations have We destroyed since Noah! And Allah sufficeth as Knower and Beholder of the sins of His slaves.
Yusuf Ali How many generations have We destroyed after Noah? and enough is thy Lord to note and see the sins of His servants.
Hilali-Khan And how many generations have We destroyed after Nuh (Noah)! And Sufficient is your Lord as an All-Knower and All-Beholder of the sins of His slaves.
Shakir And how many of the generations did We destroy after Nuh! and your Lord is sufficient as Knowing and Seeing with regard to His servants' faults.
Sher Ali How many generations did WE destroy after Noah! and thy Lord suffices as Knower and Seer of the sins of HIS servants.
Khalifa Many a generation have we annihilated after Noah. Your Lord is most efficient in dealing with the sins of His servants; He is fully Cognizant, Seer.
Arberry How many generations We have destroyed after Noah! Thy Lord suffices as one who is aware of and sees the sins of His servants.
Palmer How many generations have we destroyed after Noah! but thy Lord of the sins of his servant is well aware, and sees enough.
Rodwell And since Noah, how many nations have we exterminated! And of the sins of his servants thy Lord is sufficiently informed, observant.
Sale And how many generations have we consumed since Noah? For thy Lord suffinciently knoweth and seeth the sins of his servants.
Transliterated Arabic Wakam ahlakna mina alqurooni min baAAdi noohin wakafa birabbika bithunoobi AAibadihi khabeeran baseeran
017:018

Pickthall Whoso desireth that (life) which hasteneth away, We hasten for him therein what We will for whom We please. And afterward We have appointed for him hell; he will endure the heat thereof, condemned, rejected.
Yusuf Ali If any do wish for the transitory things (of this life), We readily grant them - such things as We will, to such person as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected.
Hilali-Khan Whoever wishes for the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell, he will burn therein disgraced and rejected, (far away from Allah's Mercy).
Shakir Whoever desires this present life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he shall enter it despised, driven away.
Sher Ali Whoso desires the present life, WE hasten for him therein of its provision what WE will - for such of them as WE please; then WE appoint Hell for him; he shall burn therein condemned and rejected.
Khalifa Anyone who chooses this fleeting life as his priority, we will rush to him what we decide to give him, then we commit him to Gehenna, where he suffers forever, despised and defeated.
Arberry Whosoever desires this hasty world, We hasten for him therein what We will unto whomsoever We desire; then We appoint for him Gehenna wherein he shall roast, condemned and rejected.
Palmer Whoso is desirous of this life that hastens away, we will hasten on for him therein what we please,- for whom we please. Then we will make hell for him to broil in - despised and outcast.
Rodwell Whoso chooseth this quickly passing life, quickly will we bestow therein that which we please - even on him we choose; afterward we will appoint hell for him, in which he shall burn - disgraced, outcast:
Sale Whosoever chooseth [this] transitory [life], we will bestow on him therein before hand that which we please; on him, [namely], whom we please: Afterwards will we appoint him hell [for his abode]; he shall be thrown into the same to be scorched, covered with ignominy, [and] utterly rejected [from mercy].
Transliterated Arabic Man kana yureedu alAAajilata AAajjalna lahu feeha ma nashao liman nureedu thumma jaAAalna lahu jahannama yaslaha mathmooman madhooran
017:019

Pickthall And whoso desireth the Hereafter and striveth for it with the effort necessary, being a believer; for such, their effort findeth favour (with their Lord).
Yusuf Ali Those who do wish for the (things of) the Hereafter, and strive therefor with all due striving, and have Faith, - they are the ones whose striving is acceptable (to God).
Hilali-Khan And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. do righteous deeds of Allah's Obedience) while he is a believer (in the Oneness of Allah Islamic Monotheism), then such are the ones whose striving shall be appreciated, thanked and rewarded (by Allah).
Shakir And whoever desires the hereafter and strives for it as he ought to strive and he is a believer; (as for) these, their striving shall surely be accepted.
Sher Ali And whoso desires the Hereafter and strives for it as it should be striven for and is a believer - these are the ones whose striving shall be duly appreciated.
Khalifa As for those who choose the Hereafter as their priority, and work righteousness, while believing, their efforts will be appreciated.
Arberry And whosoever desires the world to come and strives after it as he should, being a believer -- those, their striving shall be thanked.
Palmer But whoso desires the next life, and strives for it and is a believer - these, their striving shall be gratefully received.
Rodwell But whoso chooseth the next life, and striveth after it as it should be striven for, being also a believer, - these! their striving shall be grateful to God:
Sale But whosoever chooseth the life to come, and directeth his endeavour towards the same, bing also a true believer; the endeavour of these shall be acceptable [unto God].
Transliterated Arabic Waman arada al-akhirata wasaAAa laha saAAyaha wahuwa mu/minun faola-ika kana saAAyuhum mashkooran
017:020

Pickthall Each do We supply, both these and those, from the bounty of thy Lord. And the bounty of thy Lord can never be walled up.
Yusuf Ali Of the bounties of thy Lord We bestow freely on all - These as well as those: The bounties of thy Lord are not closed (to anyone).
Hilali-Khan To each these as well as those We bestow from the Bounties of your Lord. And the Bounties of your Lord can never be forbidden.
Shakir All do We aid -- these as well as those -- out of the bounty of your Lord, and the bounty of your Lord is not confined.
Sher Ali To all WE render aid - to those as well as to these - a gift from thy Lord. And the gift of thy Lord is not restricted.
Khalifa For each one of them we provide; we provide for those and these from your Lord's bounties. Your Lord's bounties are inexhaustible.
Arberry Each We succour, these and those, from thy Lord's gift; and thy Lord's gift is not confined.
Palmer To all - these and those - will we extend the gifts of thy Lord; for the gifts of thy Lord are not restricted.
Rodwell To all - both to these and those - will we prolong the gifts of thy Lord; for not to any shall the gifts of thy Lord be denied.
Sale On all will we bestow [the blessings of this life], both on these and on those, of the gift of thy Lord; for the gift of thy Lord shall not be denied [unto any].
Transliterated Arabic Kullan numiddu haola-i wahaola-i min AAata-i rabbika wama kana AAatao rabbika mahthooran
017:021

Pickthall See how We prefer one of them above another, and verily the Hereafter will be greater in degrees and greater in preferment.
Yusuf Ali See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence.
Hilali-Khan See how We prefer one above another (in this world) and verily, the Hereafter will be greater in degrees and greater in preference.
Shakir See how We have made some of them to excel others, and certainly the hereafter is much superior in respect of excellence.
Sher Ali Behold, how WE have exalted some of them over others in the present life; and surely the Hereafter shall be greater in degrees of rank and greater in excellence.
Khalifa Note how we preferred some people above others (in this life). The differences in the Hereafter are far greater and far more significant.
Arberry Behold, how We prefer some of them over others! And surely the world to come is greater in ranks, greater in preferment.
Palmer See how we have preferred some of them over others, but in the next life are greater degrees and greater preference.
Rodwell See how we have caused some of them to excel others! but the next life shall be greater in its grades, and greater in excellence.
Sale Behold, how we have caused some of them to surpass others [in wealth and dignity]: But the next life shall be more considerable in degrees [of honour], and greater in excellence.
Transliterated Arabic Onthur kayfa faddalna baAAdahum AAala baAAdin walal-akhiratu akbaru darajatin waakbaru tafdeelan
017:022

Pickthall Set not up with Allah any other god (O man) lest thou sit down reproved, forsaken.
Yusuf Ali Take not with God another object of worship; or thou (O man!) wilt sit in disgrace and destitution.
Hilali-Khan Set not up with Allah any other ilah (god), (O man)! (This verse is addressed to Prophet Muhammad SAW, but its implication is general to all mankind), or you will sit down reproved, forsaken (in the Hell-fire).
Shakir Do not associate with Allah any other god, lest you sit down despised, neglected.
Sher Ali So set up not another god with ALLAH lest thou sit down condemned and forsaken.
Khalifa You shall not set up any other god beside GOD, lest you end up despised and disgraced.
Arberry Set not up with God another god, or thou wilt sit condemned and forsaken.
Palmer Put not with God other gods, or thou wilt sit despised and forsaken.
Rodwell Set not up another god with God, lest thou sit thee down disgraced, helpless.
Sale Set not up another god with [the true] God, lest thou sit down in disgrace, [and] destitute.
Transliterated Arabic La tajAAal maAAa Allahi ilahan akhara fataqAAuda mathmooman makhthoolan
017:023

Pickthall Thy Lord hath decreed, that ye worship none save Him, and (that ye show) kindness to parents. If one of them or both of them attain old age with thee, say not "Fie" unto them nor repulse them, but speak unto them a gracious word.
Yusuf Ali Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour.
Hilali-Khan And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.
Shakir And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) "Ugh" nor chide them, and speak to them a generous word.
Sher Ali Thy Lord has commanded that ye worship none but HIM, and that ye show kindness to parents. If one or both of them attain old age with thee, never say to them as much as ugh nor reproach them, but always address them with kindly speech.
Khalifa Your Lord has decreed that you shall not worship except Him, and your parents shall be honored. As long as one or both of them live, you shall never say to them, "Uff" (the slightest gesture of annoyance), nor shall you shout at them; you shall treat them amicably.
Arberry Thy Lord has decreed you shall not serve any but Him, and to be good to parents, whether one or both of them attains old age with thee; say not to them 'Fie' neither chide them, but speak unto them words respectful,
Palmer Thy Lord has decreed that ye shall not serve other than Him; and kindness to one's parents, whether one or both of them reach old age with thee; and say not to them, 'Fie!' and do not grumble at them, but speak to them a generous speech.
Rodwell Thy Lord hath ordained that ye worship none but him; and, kindness to your parents, whether one or both of them attain to old age with thee: and say not to them, "Fie!" neither reproach them; but speak to them both with respectful speech;
Sale Thy Lord hath commanded that ye worship none, besides him; and [that ye shew] kindness unto [your] parents, whether the one of them, or both of them attain to old age with thee. Wherefore say not unto them, fy [on you]! Neither reproach them, but speak respectfully unto them;
Transliterated Arabic Waqada rabbuka alla taAAbudoo illa iyyahu wabialwalidayni ihsanan imma yablughanna AAindaka alkibara ahaduhuma aw kilahuma fala taqul lahuma offin wala tanharhuma waqul lahuma qawlan kareeman
017:024

Pickthall And lower unto them the wing of submission through mercy, and say: My Lord! Have mercy on them both as they did care for me when I was little.
Yusuf Ali And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood."
Hilali-Khan And lower unto them the wing of submission and humility through mercy, and say: "My Lord! Bestow on them Your Mercy as they did bring me up when I was small."
Shakir And make yourself submissively gentle to them with compassion, and say: O my Lord! have compassion on them, as they brought me up (when I was) little.
Sher Ali And lower them the wing of humility out of tenderness. And say, `My Lord, have mercy on them even as they nourished me when I was a little child.'
Khalifa And lower for them the wings of humility, and kindness, and say, "My Lord, have mercy on them, for they have raised me from infancy."
Arberry and lower to them the wing of humbleness out of mercy and say; 'My Lord, have mercy upon them, as they raised me up when I was little.'
Palmer And lower to them the wing of humility out of compassion, and say, 'O Lord! have compassion on them as they brought me up when I was little!'
Rodwell And defer humbly to them out of tenderness; and say, "Lord, have compassion on them both, even as they reared me when I was little."
Sale and submit to behave humbly towards them, out of tender affection, and say, o Lord, have mercy on them both, as they nursed me [when I was] little.
Transliterated Arabic Waikhfid lahuma janaha alththulli mina alrrahmati waqul rabbi irhamhuma kama rabbayanee sagheeran
017:025

Pickthall Your Lord is Best Aware of what is in your minds. If ye are righteous, then lo! He was ever Forgiving unto those who turn (unto Him).
Yusuf Ali Your Lord knoweth best what is in your hearts: If ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence).
Hilali-Khan Your Lord knows best what is in your inner-selves. If you are righteous, then, verily, He is Ever Most Forgiving to those who turn unto Him again and again in obedience, and in repentance.
Shakir Your Lord knows best what is in your minds; if you are good, then He is surely Forgiving to those who turn (to Him) frequently.
Sher Ali Your Lord knows best what is in your minds, if you are righteous, then surely, HE is Most Forgiving to those who turn to HIM again and again.
Khalifa Your Lord is fully aware of your innermost thoughts. If you maintain righteousness, He is Forgiver of those who repent.
Arberry Your Lord knows very well what is in your hearts if you are righteous, for He is All-forgiving to those who are penitent.
Palmer Your Lord knows best what is in your souls if ye be righteous, and, verily, He is forgiving unto those who come back penitent.
Rodwell Your Lord well knoweth what is in your souls; he knoweth whether ye be righteous: And gracious is He to those who return to Him.
Sale Your Lord well knoweth that which is in your souls; whether ye be men of integrity: And he will be gracious unto those who sincerely return [unto him].
Transliterated Arabic Rabbukum aAAlamu bima fee nufoosikum in takoonoo saliheena fa-innahu kana lil-awwabeena ghafooran
017:026

Pickthall Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy wealth) in wantonness.
Yusuf Ali And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift.
Hilali-Khan And give to the kindred his due and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. [Tafsir. At-Tabari, Vol. 10, Page 158 (Verse 9: 60)]
Shakir And give to the near of kin his due and (to) the needy and the wayfarer, and do not squander wastefully.
Sher Ali And give to the kinsman his due, and to the poor and the wayfarer, and squander not thy wealth extravagantly.
Khalifa You shall give the due alms to the relatives, the needy, the poor, and the traveling alien, but do not be excessive, extravagant.
Arberry And give the kinsman his right, and the needy, and the traveller; and never squander;
Palmer And give thy kinsman his due and the poor and the son of the road; and waste not wastefully,
Rodwell And to him who is of kin render his due, and also to the poor and to the wayfarer; yet waste not wastefully,
Sale And give unto him who is of kin [to you] his due, and [also] unto the poor, and the traveller. And waste not [thy substance] profusely:
Transliterated Arabic Waati tha alqurba haqqahu waalmiskeena waibna alssabeeli wala tubaththir tabtheeran
017:027

Pickthall Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord.
Yusuf Ali Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful.
Hilali-Khan Verily, spendthrifts are brothers of the Shayatin (devils), and the Shaitan (Devil Satan) is ever ungrateful to his Lord.
Shakir Surely the squanderers are the fellows of the Shaitans and the Shaitan is ever ungrateful to his Lord.
Sher Ali Verily, the squanderers are brothers of satans and Satan is ungrateful to his Lord.
Khalifa The extravagant are brethren of the devils, and the devil is unappreciative of his Lord.
Arberry the squanderers are brothers of Satan, and Satan is unthankful to his Lord.
Palmer for the wasteful were ever the devil's brothers; and the devil is ever ungrateful to his Lord.
Rodwell For the wasteful are brethren of the Satans, and Satan was ungrateful to his Lord:
Sale For the profuse are brethren of the devils: And the devil was ungrateful unto his Lord.
Transliterated Arabic Inna almubaththireena kanoo ikhwana alshshayateeni wakana alshshaytanu lirabbihi kafooran
017:028

Pickthall But if thou turn away from them, seeking mercy from thy Lord, for which thou hopest, then speak unto them a reasonable word.
Yusuf Ali And even if thou hast to turn away from them in pursuit of the Mercy from thy Lord which thou dost expect, yet speak to them a word of easy kindness.
Hilali-Khan And if you (O Muhammad SAW) turn away from them (kindred, poor, wayfarer, etc. whom We have ordered you to give their rights, but if you have no money at the time they ask you for it) and you are awaiting a mercy from your Lord for which you hope, then, speak unto them a soft kind word (i.e. Allah will give me and I shall give you).
Shakir And if you turn away from them to seek mercy from your Lord, which you hope for, speak to them a gentle word.
Sher Ali And if thou has to turn away from them while seeking thy Lord's mercy for which thou hopest, even then speak to them a kind word.
Khalifa Even if you have to turn away from them, as you pursue the mercy of your Lord, you shall treat them in the nicest manner.
Arberry But if thou turnest from them, seeking mercy from thy Lord that thou hopest for, then speak unto them gentle words.
Palmer But if thou dost turn away from them to seek after mercy from thy Lord, which thou hopest for, then speak to them an easy speech.
Rodwell But if thou turn away from them, while thou thyself seekest boons from thy Lord for which thou hopest, at least speak to them with kindly speech:
Sale But if thou turn from them, in expectation of the mercy which thou hopest from thy Lord; [at least], speak kindly unto them.
Transliterated Arabic Wa-imma tuAAridanna AAanhumu ibtighaa rahmatin min rabbika tarjooha faqul lahum qawlan maysooran
017:029

Pickthall And let not thy hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded.
Yusuf Ali Make not thy hand tied (like a niggard's) to thy neck, nor stretch it forth to its utmost reach, so that thou become blameworthy and destitute.
Hilali-Khan And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.
Shakir And do not make your hand to be shackled to your neck nor stretch it forth to the utmost (limit) of its stretching forth, lest you should (afterwards) sit down blamed, stripped off.
Sher Ali And keep not thy hand chained to thy neck out of miserliness nor stretch it forth to its utmost limit out of extravagance, lest thou sit down blamed and exhausted.
Khalifa You shall not keep your hand stingily tied to your neck, nor shall you foolishly open it up, lest you end up blamed and sorry.
Arberry And keep not thy hand chained to thy neck, nor outspread it widespread altogether, or thou wilt sit reproached and denuded.
Palmer Make not thy hand fettered to thy neck, nor yet spread it out quite open, lest thou shouldst have to sit down blamed and straitened in means.
Rodwell And let not thy hand be tied up to thy neck; nor yet open it with all openness, lest thou sit thee down in rebuke, in beggary.
Sale And let not thy hand be tied up to thy neck; neither open it with an unbounded expansion, lest thou become worthy of reprehension, and be reduced to poverty.
Transliterated Arabic Wala tajAAal yadaka maghloolatan ila AAunuqika wala tabsutha kulla albasti fataqAAuda malooman mahsooran
017:030

Pickthall Lo! thy Lord enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo, He was ever Knower, Seer of His slaves.
Yusuf Ali Verily thy Lord doth provide sustenance in abundance for whom He pleaseth, and He provideth in a just measure. For He doth know and regard all His servants.
Hilali-Khan Truly, your Lord enlarges the provision for whom He wills and straitens (for whom He wills). Verily, He is Ever All-Knower, All-Seer of His slaves.
Shakir Surely your Lord makes plentiful the means of subsistence for whom He pleases and He straightens (them); surely He is ever Aware of, Seeing, His servants.
Sher Ali Surely, thy Lord enlarges HIS provision for whom HE pleases, and straitens it for whom HE pleases. Verily, HE knows and sees HIS servants full well.
Khalifa For your Lord increases the provision for anyone He chooses, and reduces it. He is fully Cognizant of His creatures, Seer.
Arberry Surely thy Lord outspreads and straitens His provision unto whom He will; surely He is aware of and sees His servants.
Palmer Verily, thy Lord spreads out provision to whomsoever He will or He doles it out. Verily, He is ever well aware of and sees His servants.
Rodwell Verily, thy Lord will provide with open hand for whom he pleaseth, and will be sparing. His servants doth he scan, inspect.
Sale Verily thy Lord will inlarge the store of whom he pleaseth, and will be sparing [unto whom he pleaseth]; for he knoweth and regardeth his servants.
Transliterated Arabic Inna rabbaka yabsutu alrrizqa liman yashao wayaqdiru innahu kana biAAibadihi khabeeran baseeran
017:031

Pickthall Slay not your children, fearing a fall to poverty, We shall provide for them and for you. Lo! the slaying of them is great sin.
Yusuf Ali Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.
Hilali-Khan And kill not your children for fear of poverty. We provide for them and for you. Surely, the killing of them is a great sin.
Shakir And do not kill your children for fear of poverty; We give them sustenance and yourselves (too); surely to kill them is a great wrong.
Sher Ali And slay not your children for fear of poverty. It is WE Who provide for them and for you. Surely, the slaying of them is a grievous sin.
Khalifa You shall not kill your children due to fear of poverty. We provide for them, as well as for you. Killing them is a gross offense.
Arberry And slay not your children for fear of poverty; We will provide for you and them; surely the slaying of them is a grievous sin.
Palmer And slay not your children for fear of poverty; we will provide for them; beware! for to slay them is ever a great sin!
Rodwell Kill not your children for fear of want: for them and for you will we provide. Verily, the killing them is a great wickedness.
Sale Kill not your children for fear of being brought to want; we will provide for them and for you: Verily the killing them is a great sin.
Transliterated Arabic Wala taqtuloo awladakum khashyata imlaqin nahnu narzuquhum wa-iyyakum inna qatlahum kana khit-an kabeeran
017:032

Pickthall And come not near unto adultery. Lo! it is an abomination and an evil way.
Yusuf Ali Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).
Hilali-Khan And come not near to the unlawful sexual intercourse. Verily, it is a Fahishah [i.e. anything that transgresses its limits (a great sin)], and an evil way (that leads one to Hell unless Allah forgives him).
Shakir And go not nigh to fornication; surely it is an indecency and an evil way.
Sher Ali And go not nigh unto adultery, surely, it is a manifest indecency and an evil way.
Khalifa You shall not commit adultery; it is a gross sin, and an evil behavior.
Arberry And approach not fornication; surely it is an indecency, and evil as a way.
Palmer And draw not near to fornication; verily, it is ever an abomination, and evil is the way thereof.
Rodwell Have nought to do with adultery; for it is a foul thing and an evil way:
Sale Draw not near unto fornication; for it is wickedness, and an evil way.
Transliterated Arabic Wala taqraboo alzzina innahu kana fahishatan wasaa sabeelan
017:033

Pickthall And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped.
Yusuf Ali Nor take life - which God has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him not exceed bounds in the matter of taking life; for he is helped (by the Law).
Hilali-Khan And do not kill anyone which Allah has forbidden, except for a just cause. And whoever is killed (intentionally with hostility and oppression and not by mistake), We have given his heir the authority [(to demand Qisas, Law of Equality in punishment or to forgive, or to take Diya (blood money)]. But let him not exceed limits in the matter of taking life (i.e he should not kill except the killer only). Verily, he is helped (by the Islamic law).
Shakir And do not kill any one whom Allah has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided.
Sher Ali And slay not the soul, the slaying of which ALLAH has forbidden, save for a just cause. And whoso is slain wrongfully, WE have surely given his heir authority to demand retribution but let him not exceed the prescribed bounds in slaying; for therein he will be supported by law.
Khalifa You shall not kill any person - for GOD has made life sacred - except in the course of justice. If one is killed unjustly, then we give his heir authority to enforce justice. Thus, he shall not exceed the limits in avenging the murder; he will be helped.
Arberry And slay not the soul God has forbidden, except by right. Whosoever is slain unjustly, We have appointed to his next-of-kin authority; but let him not exceed in slaying; he shall be helped.
Palmer And slay not the soul that God has forbidden you, except for just cause; for he who is slain unjustly we have given his next of kin authority; yet let him not exceed in slaying; verily, he is ever helped.
Rodwell Neither slay any one whom God hath forbidden you to slay, unless for a just cause: and whosoever shall be slain wrongfully, to his heir have we given powers; but let him not outstep bounds in putting the manslayer to death, for he too, in his turn, will be assisted and avenged.
Sale Neither slay the soul which God hath forbidden [you to slay], unless for a just cause; and whosoever shall be slain unjustly, we have given his heir power [to demand satisfaction]; but let him not exceed the bounds [of moderation] in putting to death [the murderer in too cruel a manner, or by revenging his friend's blood on any other than the person who killed him]; since he is assisted [by this law].
Transliterated Arabic Wala taqtuloo alnnafsa allatee harrama Allahu illa bialhaqqi waman qutila mathlooman faqad jaAAalna liwaliyyihi sultanan fala yusrif fee alqatli innahu kana mansooran
017:034

Pickthall Come not near the wealth of the orphan save with that which is better till he come to strength; and keep the covenant. Lo! of the covenant it will be asked.
Yusuf Ali Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfil (every) engagement, for (every) engagement will be enquired into (on the Day of Reckoning).
Hilali-Khan And come not near to the orphan's property except to improve it, until he attains the age of full strength. And fulfil (every) covenant. Verily! the covenant, will be questioned about.
Shakir And draw not near to the property of the orphan except in a goodly way till he attains his maturity and fulfill the promise; surely (every) promise shall be questioned about.
Sher Ali And come not near the property of the orphan, except in the best way, until he attains his maturity and fulfill the covenant; for the covenant shall be questioned about.
Khalifa You shall not touch the orphans' money except for their own good, until they reach maturity. You shall fulfill your covenants, for a covenant is a great responsibility.
Arberry And do not approach the property of the orphan save in the fairest manner, until he is of age. And fulfil the covenant; surely the covenant shall be questioned of.
Palmer And draw not near to the wealth of the orphan, save to improve it, until he reaches the age of puberty, and fulfil your compacts; verily, a compact is ever enquired of.
Rodwell And touch not the substance of the orphan, unless in an upright way, till he attain his age of strength: And perform your covenant; verily the covenant shall be enquired of:
Sale And meddle not with the substance of the orphan, unless it be to improve it, until he attain his age of strength: And perform [your] covenant; for the [performance of your] covenant shall be inquired into [hereafter].
Transliterated Arabic Wala taqraboo mala alyateemi illa biallatee hiya ahsanu hatta yablugha ashuddahu waawfoo bialAAahdi inna alAAahda kana mas-oolan
017:035

Pickthall Fill the measure when ye measure, and weigh with a right balance; that is meet, and better in the end.
Yusuf Ali Give full measure when ye measure, and weigh with a balance that is straight: that is the most fitting and the most advantageous in the final determination.
Hilali-Khan And give full measure when you measure, and weigh with a balance that is straight. That is good (advantageous) and better in the end.
Shakir And give full measure when you measure out, and weigh with a true balance; this is fair and better in the end.
Sher Ali And give full measure when you measure and weigh with a right balance; that is best and most commendable in the end.
Khalifa You shall give full measure when you trade, and weigh equitably. This is better and more righteous.
Arberry And fill up the measure when you measure, and weigh with the straight balance; that is better and fairer in the issue.
Palmer And give full measure when ye measure out, and weigh with a right balance; that is better and a fairer determination.
Rodwell And give full measure when you measure, and weigh with just balance. This will be better, and fairest for settlement:
Sale And give full measure, when you measure [ought]; and weigh with a just balance. This will be better, and more easy for determining [every man's due].
Transliterated Arabic Waawfoo alkayla itha kiltum wazinoo bialqistasi almustaqeemi thalika khayrun waahsanu ta/weelan
017:036

Pickthall (O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart - of each of these it will be asked.
Yusuf Ali And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).
Hilali-Khan And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one's saying: "I have seen," while in fact he has not seen, or "I have heard," while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah).
Shakir And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that.
Sher Ali And follow not that of which thou hast no knowledge. Verily, the ear and the eye and the heart - all these shall be called to account.
Khalifa You shall not accept any information, unless you verify it for yourself. I have given you the hearing, the eyesight, and the brain, and you are responsible for using them.
Arberry And pursue not that thou hast no knowledge of; the hearing, the sight, the heart -- all of those shall be questioned of.
Palmer And do not pursue that of which thou hast no knowledge; verily, the hearing, the sight, and the heart, all of these shall be enquired of.
Rodwell And follow not that of which thou hast no knowledge; because the hearing and the sight and the heart, - each of these shall be enquired of:
Sale And follow not that whereof thou hast no knowledge; for the hearing, and the sight, and the heart, every of these shall be examined [at the last day].
Transliterated Arabic Wala taqfu ma laysa laka bihi AAilmun inna alssamAAa waalbasara waalfu-ada kullu ola-ika kana AAanhu mas-oolan
017:037

Pickthall And walk not in the earth exultant. Lo! thou canst not rend the earth, nor canst thou stretch to the height of the hills.
Yusuf Ali Nor walk on the earth with insolence: for thou canst not rend the earth asunder, nor reach the mountains in height.
Hilali-Khan And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height.
Shakir And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height.
Sher Ali And walk not in the earth haughtily, for thou canst not thus rend the earth, nor canst thou reach the mountains in height.
Khalifa You shall not walk proudly on earth - you cannot bore through the earth, nor can you be as tall as the mountains.
Arberry And walk not in the earth exultantly; certainly thou wilt never tear the earth open, nor attain the mountains in height.
Palmer And walk not on the earth proudly; verily, thou canst not cleave the earth, and thou shalt not reach the mountains in height.
Rodwell And walk not proudly on the earth, for thou canst not cleave the earth, neither shalt thou reach to the mountains in height:
Sale Walk not proudly in the land, for thou canst not cleave the earth, neither shalt thou equal the mountains in stature.
Transliterated Arabic Wala tamshi fee al-ardi marahan innaka lan takhriqa al-arda walan tablugha aljibala toolan
017:038

Pickthall The evil of all that is hateful in the sight of thy Lord.
Yusuf Ali Of all such things the evil is hateful in the sight of thy Lord.
Hilali-Khan All the bad aspects of these (the above mentioned things) are hateful to your Lord.
Shakir All this -- the evil of it -- is hateful in the sight of your Lord.
Sher Ali The evil of all these is hateful in the sight of thy Lord.
Khalifa All bad behavior is condemned by your Lord.
Arberry All of that -- the wickedness of it is hateful in the sight of thy Lord has revealed to thee:
Palmer All this is ever evil in the sight of your Lord and abhorred.
Rodwell All this is evil; odious to thy Lord.
Sale All this is evil, [and] abominable in the sight of thy Lord.
Transliterated Arabic Kullu thalika kana sayyi-ohu AAinda rabbika makroohan
017:039

Pickthall This is (part) of that wisdom wherewith thy Lord hath inspired thee (O Muhammad). And set not up with Allah any other god, lest thou be cast into hell, reproved, abandoned.
Yusuf Ali These are among the (precepts of) wisdom, which thy Lord has revealed to thee. Take not, with God, another object of worship, lest thou shouldst be thrown into Hell, blameworthy and rejected.
Hilali-Khan This is (part) of Al-Hikmah (wisdom, good manners and high character, etc.) which your Lord has inspired to you (O Muhammad SAW). And set not up with Allah any other ilah (god) lest you should be thrown into Hell, blameworthy and rejected, (from Allah's Mercy).
Shakir This is of what your Lord has revealed to you of wisdom, and do not associate any other god with Allah lest you should be thrown into hell, blamed, cast away.
Sher Ali These injunctions are part of that wisdom which thy Lord has revealed to thee. And set not up with ALLAH any other god, lest thou be cast into Hell, condemned and rejected.
Khalifa This is some of the wisdom inspired to you by your Lord. You shall not set up another god beside GOD, lest you end up in Gehenna, blamed and defeated.
Arberry That is of the wisdom thy Lord set not up with God another god, or thou wilt be cast into Gehenna, reproached and rejected.
Palmer That is something of what thy Lord has inspired thee with of wisdom; do not then put with God other gods, or thou wilt be thrown into hell reproached and outcast.
Rodwell This is a part of the wisdom which thy Lord hath revealed to thee. Set not up any other god with God, lest thou be cast into Hell, rebuked, cast away.
Sale These [precepts are a part] of the wisdom which thy Lord hath revealed unto thee. Set not up any other god [as equal] unto God, lest thou be cast into hell, reproved [and] rejected.
Transliterated Arabic Thalika mimma awha ilayka rabbuka mina alhikmati wala tajAAal maAAa Allahi ilahan akhara fatulqa fee jahannama malooman madhooran
017:040

Pickthall Hath your Lord then distinguished you (O men of Makka) by giving you sons, and hath chosen for Himself females from among the angels? Lo! verily ye speak an awful word!
Yusuf Ali Has then your Lord (O Pagans!) preferred for you sons, and taken for Himself daughters among the angels? Truly ye utter a most dreadful saying!
Hilali-Khan Has then your Lord (O pagans of Makkah) preferred for you sons, and taken for Himself from among the angels daughters. Verily! You utter an awful saying, indeed.
Shakir What! has then your Lord preferred to give you sons, and (for Himself) taken daughters from among the angels? Most surely you utter a grievous saying.
Sher Ali What! has your Lord favoured you with sons and taken for Himself females from among the angels? Surely, you say a grievous saying.
Khalifa Has your Lord given you boys, while giving Himself the angels as daughters?! How could you utter such a blasphemy?
Arberry What, has your Lord favoured you with sons and taken to Himself from the angels females? Surely it is a monstrous thing you are saying!
Palmer What! has your Lord chosen to give you sons, and shall He take for Himself females from among the angels? verily, ye are speaking a mighty speech.
Rodwell What! hath your Lord prepared sons for you, and taken for himself daughters from among the angels? Indeed, ye say a dreadful saying.
Sale Hath your Lord preferably granted unto you sons, and taken [for himself] daughters from among the angels? Verily [in asserting this] ye utter a grievous saying.
Transliterated Arabic Afaasfakum rabbukum bialbaneena waittakhatha mina almala-ikati inathan innakum lataqooloona qawlan AAatheeman
017:041

Pickthall We verily have displayed (Our warnings) in this Qur'an that they may take heed, but it increaseth them in naught save aversion.
Yusuf Ali We have explained (things) in various (ways) in this Qur'an, in order that they may receive admonition, but it only increases their flight (from the Truth)!
Hilali-Khan And surely, We have explained [Our Promises, Warnings and (set forth many) examples] in this Qur'an that they (the disbelievers) may take heed, but it increases them in naught save aversion.
Shakir And certainly We have repeated (warnings) in this Quran that they may be mindful, but it does not add save to their aversion.
Sher Ali WE have explained the truth in this Qur'an in various ways that they may be admonished, but it only increase them in aversion.
Khalifa We have cited in this Quran (all kinds of examples), that they may take heed. But it only augments their aversion.
Arberry We have turned about in this Koran, that they may remember; and it increases them only in aversion.
Palmer Now have we turned it in various ways in this Qur'an, so let them bear in mind; but it will only increase them in aversion.
Rodwell Moreover, for man's warning have we varied this Koran: Yet it only increaseth their flight from it.
Sale And now have we used various [arguments and repetitions] in this Koran, that they may be warned; yet it only rendereth them more disposed to fly [from the truth].
Transliterated Arabic Walaqad sarrafna fee hatha alqur-ani liyaththakkaroo wama yazeeduhum illa nufooran
017:042

Pickthall Say (O Muhammad, to the disbelievers): If there were other gods along with Him, as they say, then had they sought a way against the Lord of the Throne.
Yusuf Ali Say: If there had been (other) gods with Him, as they say, - behold, they would certainly have sought out a way to the Lord of the Throne!
Hilali-Khan Say (O Muhammad SAW to these polytheists, pagans, etc.): "If there had been other aliha (gods) along with Him as they assert, then they would certainly have sought out a way to the Lord of the Throne (seeking His Pleasures and to be near to Him).
Shakir Say: If there were with Him gods as they say, then certainly they would have been able to seek a way to the Lord of power.
Sher Ali Say, `Had there been other gods with HIM as they allege, then certainly by their help the idolaters would have sought out a way to the Owner of the Throne.'
Khalifa Say, "If there were any other gods beside Him, as they claim, they would have tried to overthrow the Possessor of the throne."
Arberry Say: 'If there had been other gods with Him, as they say, in that case assuredly they would have sought a way unto the Lord of the Throne.' Glory be to Him!
Palmer Say, 'Were there with Him other gods, as ye say, then would they seek a way against the Lord of the throne.'
Rodwell SAY: If, as ye affirm, there were other gods with Him, they would in that case seek occasion against the occupant of the throne:
Sale Say [unto the idolaters], if there were [other] gods with him, as ye say, they would surely seek an occasion [of making some attempt] against the possessor of the throne:
Transliterated Arabic Qul law kana maAAahu alihatun kama yaqooloona ithan laibtaghaw ila thee alAAarshi sabeelan
017:043

Pickthall Glorified is He, and High Exalted above what they say!
Yusuf Ali Glory to Him! He is high above all that they say! - Exalted and Great (beyond measure)!
Hilali-Khan Glorified and High be He! From 'Uluwan Kabira (the great falsehood) that they say! (i.e.forged statements that there are other gods along with Allah, but He is Allah, the One, the Self-Sufficient Master, whom all creatures need. He begets not, nor was He begotten, and there is none comparable or coequal unto Him).
Shakir Glory be to Him and exalted be He in high exaltation above what they say.
Sher Ali Holy is HE, and Exalted far above that which they say.
Khalifa Be He glorified, He is much too exalted, far above their utterances.
Arberry High indeed be He exalted above that they say!
Palmer Celebrated be His praises, and exalted be He above what they say with a great exaltation!
Rodwell Glory to Him! Immensely high is He exalted above their blasphemies!
Sale God forbid! And far, very far, be that from him which they utter!
Transliterated Arabic Subhanahu wataAAala AAamma yaqooloona AAuluwwan kabeeran
017:044

Pickthall The seven heavens and the earth and all that is therein praise Him, and there is not a thing but hymneth His praise; but ye understand not their praise. Lo! He is ever Clement, Forgiving.
Yusuf Ali The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving!
Hilali-Khan The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.
Shakir The seven heavens declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving.
Sher Ali The seven heavens and the earth and those that are therein extol HIS glory; and there is not a thing but glorifies HIM with HIS praise; but you understand not their glorification. Verily, HE is Forbearing, Most Merciful.
Khalifa Glorifying Him are the seven universes, the earth, and everyone in them. There is nothing that does not glorify Him, but you do not understand their glorification. He is Clement, Forgiver.
Arberry The seven heavens and the earth, and whosoever in them is, extol Him; nothing is, that does not proclaim His praise, but you do not understand their extolling. Surely He is All-clement, All-forgiving.
Palmer The seven heavens and the earth celebrate His praises, and all who therein are; nor is there aught, but what celebrates His praise: but ye cannot understand their celebration;- verily, He is clement and forgiving.
Rodwell The seven heavens praise him, and the earth, and all who are therein; neither is there aught which doth not celebrate his praise; but their utterances of praise ye understand not. He is kind, indulgent.
Sale The seven heavens praise him, and the earth, and all who are therein: Neither is there any thing which doth not celebrate his praise; but ye understand not their celebration [thereof]: He is gracious and merciful.
Transliterated Arabic Tusabbihu lahu alssamawatu alssabAAu waal-ardu waman feehinna wa-in min shay-in illa yusabbihu bihamdihi walakin la tafqahoona tasbeehahum innahu kana haleeman ghafooran
017:045

Pickthall And when thou recitest the Qur'an we place between thee and those who believe not in the Hereafter a hidden barrier;
Yusuf Ali When thou dost recite the Qur'an, We put, between thee and those who believe not in the Hereafter, a veil invisible:
Hilali-Khan And when you (Muhammad SAW) recite the Qur'an, We put between you and those who believe not in the Hereafter, an invisible veil (or screen their hearts, so they hear or understand it not).
Shakir And when you recite the Quran, We place between you and those who do not believe in the hereafter a hidden barrier;
Sher Ali And when thou recitest the Qur'an, WE put between thee and those who believe not in the Hereafter an invisible veil;
Khalifa When you read the Quran, we place between you and those who do not believe in the Hereafter an invisible barrier.
Arberry When thou recitest the Koran, We place between thee, and those who do not believe in the world to come, a curtain obstructing,
Palmer And when thou readest the Qur'an we place between thee and those who believe not in the hereafter a covering veil.
Rodwell When thou recitest the Koran we place between thee and those who believe not in the life to come, a dark veil;
Sale When thou readest the Koran, we place between thee and those who believe not in the life to come, a dark vail;
Transliterated Arabic Wa-itha qara/ta alqur-ana jaAAalna baynaka wabayna allatheena la yu/minoona bial-akhirati hijaban mastooran
017:046

Pickthall And We place upon their hearts veils lest they should understand it, and in their ears a deafness; and when thou makest mention of thy Lord alone in the Qur'an, they turn their backs in aversion.
Yusuf Ali And We put coverings over their hearts (and minds) lest they should understand the Qur'an, and deafness into their ears: when thou dost commemorate thy Lord and Him alone in the Qur'an, they turn on their backs, fleeing (from the Truth).
Hilali-Khan And We have put coverings over their hearts lest, they should understand it (the Qur'an), and in their ears deafness. And when you make mention of your Lord Alone [La ilaha ill-Allah (none has the right to be worshipped but Allah) Islamic Monotheism] in the Qur'an, they turn on their backs, fleeing in extreme dislikeness.
Shakir And We have placed coverings on their hearts and a heaviness in their ears lest they understand it, and when you mention your Lord alone in the Quran they turn their backs in aversion.
Sher Ali And WE put coverings over their hearts lest they should understand it, and in their ears a deafness. And when thou makest mention in the Qur'an of thy Lord alone, they turn their backs in aversion.
Khalifa We place shields around their minds, to prevent them from understanding it, and deafness in their ears. And when you preach your Lord, using the Quran alone, they run away in aversion.
Arberry and We lay veils upon their hearts lest they understand it, and in their ears heaviness. And when thou mentionest thy Lord only in the Koran, they turn in their traces in aversion.
Palmer And we place covers upon their hearts, lest they should understand, and dulness in their ears. And when thou dost mention in the Qur'an thy Lord by Himself they turn their backs in aversion.
Rodwell And we put coverings over their hearts lest they should understand it, and in their ears a heaviness; And when in the Koran thou namest thy One Lord, they turn their backs in flight.
Sale and we put coverings over their hearts, lest they should understand it, and in their ears thickness of hearing. And when thou makest mention, in [repeating] the Koran, of thy Lord only, they turn their backs, flying [the doctrine of his unity].
Transliterated Arabic WajaAAalna AAala quloobihim akinnatan an yafqahoohu wafee athanihim waqran wa-itha thakarta rabbaka fee alqur-ani wahdahu wallaw AAala adbarihim nufooran
017:047

Pickthall We are Best Aware of what they wish to hear when they give ear to thee and when they take secret counsel, when the evil-doers say: Ye follow but a man bewitched.
Yusuf Ali We know best why it is they listen, when they listen to thee; and when they meet in private conference, behold, the wicked say, "Ye follow none other than a man bewitched!"
Hilali-Khan We know best of what they listen to, when they listen to you. And when they take secret counsel, behold, the Zalimun (polytheists and wrong-doers, etc.) say: "You follow none but a bewitched man."
Shakir We know best what they listen to when they listen to you, and when they take counsel secretly, when the unjust say: You follow only a man deprived of reason.
Sher Ali WE knowest best what they listen for, when they listen to thee, and when they confer in private, when the wrongdoers say, `You follow none but a man who is a victim of deception.'
Khalifa We are fully aware of what they hear, when they listen to you, and when they conspire secretly - the disbelievers say, "You are following a crazy man."
Arberry We know very well how they listen when they listen to thee, and when they conspire, when the evildoers say, 'You are only following a man bewitched!'
Palmer We know best for what they listen when they listen to thee; and when they whisper apart - when the wrongdoers say, 'Ye only follow a man enchanted.'
Rodwell We well know why they hearken, when they hearken unto thee, and when they whisper apart; when the wicked say, "Ye follow no other than a man enchanted."
Sale We well know with what [design] they hearken, when thy hearken unto thee, and when they privately discourse together: When the ungodly say, ye follow no other than a mad-man.
Transliterated Arabic Nahnu aAAlamu bima yastamiAAoona bihi ith yastamiAAoona ilayka wa-ith hum najwa ith yaqoolu alththalimoona in tattabiAAoona illa rajulan mashooran
017:048

Pickthall See what similitudes they coin for thee, and thus are all astray, and cannot find a road!
Yusuf Ali See what similes they strike for thee: but they have gone astray, and never can they find a way.
Hilali-Khan See what examples they have put forward for you. So they have gone astray, and never can they find a way.
Shakir See what they liken you to! So they have gone astray and cannot find the way.
Sher Ali See, how they coin similitudes for thee, and have in consequence gone astray so that they cannot find a way.
Khalifa Note how they describe you, and how this causes them to stray off the path.
Arberry Behold, how they strike similitudes for thee, and go astray, and cannot find a way!
Palmer Behold, how they strike out for you parables, and err, and cannot find the way!
Rodwell See what likenesses they strike out for thee! But they are in error, neither can they find the path.
Sale Behold! What epithets they bestow on thee. But they are deceived; neither can they [find] any [just] occasion [to reproach thee].
Transliterated Arabic Onthur kayfa daraboo laka al-amthala fadalloo fala yastateeAAoona sabeelan
017:049

Pickthall And they say: When we are bones and fragments, shall we forsooth, be raised up as a new creation?
Yusuf Ali They say: "What! when we are reduced to bones and dust, should we really be raised up (to be) a new creation?"
Hilali-Khan And they say: "When we are bones and fragments (destroyed), should we really be resurrected (to be) a new creation?"
Shakir And they say: What! when we shall have become bones and decayed particles, shall we then certainly be raised up, being a new creation?
Sher Ali And they say, `What! when we shall have become bones and broken particles, shall we be really raised up again as a new creation?'
Khalifa They said, "After we turn into bones and fragments, we get resurrected anew?!"
Arberry They say, 'What, when we are bones and broken bits, shall we really be raised up again in a new creation?'
Palmer They say, 'What! when we have become bones and rubbish are we to be raised up a new creature?'
Rodwell They also say, "After we shall have become bones and dust, shall we in sooth be raised a new creation?"
Sale They also say, after we shall have become bones and dust, shall we surely be raised a new creature?
Transliterated Arabic Waqaloo a-itha kunna AAithaman warufatan a-inna lamabAAoothoona khalqan jadeedan
017:050

Pickthall Say: Be ye stones or iron
Yusuf Ali Say: "(Nay!) be ye stones or iron,
Hilali-Khan Say (O Muhammad SAW) "Be you stones or iron,"
Shakir Say: Become stones or iron,
Sher Ali Say, `Be ye stones or Iron,
Khalifa Say, "Even if you turn into rocks or iron.
Arberry Say: 'Let you be stones, or iron,
Palmer Say, 'Be ye stones, or iron,
Rodwell SAY: "Yes, though ye were stones, or iron,
Sale Answer, be ye stones, or iron,
Transliterated Arabic Qul koonoo hijaratan aw hadeedan
017:051

Pickthall Or some created thing that is yet greater in your thoughts! Then they will say: Who shall bring us back (to life). Say: He Who created you at the first. Then will they shake their heads at thee, and say: When will it be? Say: It will perhaps be soon;
Yusuf Ali "Or created matter which, in your minds, is hardest (to be raised up), - (Yet shall ye be raised up)!" then will they say: "Who will cause us to return?" Say: "He who created you first!" Then will they wag their heads towards thee, and say, "When will that be?" Say, "May be it will be quite soon!
Hilali-Khan "Or some created thing that is yet greater (or harder) in your breasts (thoughts to be resurrected, even then you shall be resurrected)" Then, they will say: "Who shall bring us back (to life)?" Say: "He Who created you first!" Then, they will shake their heads at you and say: "When will that be ?" Say: "Perhaps it is near!"
Shakir Or some other creature of those which are too hard (to receive life) in your minds! But they will say: Who will return us? Say: Who created you at first. Still they will shake their heads at you and say: When will it be? Say: Maybe it has drawn nigh.
Sher Ali `Or created matter of any kind which appears hardest in your minds, even then shall you be raised up.' Then will they ask, `Who shall restore us to life?' Say, `He who created you the first time.' Still they will shake their heads at thee and say, ``When will it be?' Say, `May be, it is nigh,
Khalifa "Even if you turn into any kind of creation that you deem impossible." They will then say, "Who will bring us back?" Say, "The One who created you in the first place." They will then shake their heads and say, "When will that be?" Say, "It may be closer than you think."
Arberry or some creation yet more monstrous in your minds!' Then they will say, 'Who will bring us back?' Say: 'He who originated you the first time.' Then they will shake their heads at thee, and they will say, 'When will it be?' Say: 'It is possible that it may be nigh,
Palmer `or a creature, the greatest your breasts can conceive -!' Then they shall say, 'Who is to restore us?' Say, 'He who originated you at first;' and they will wag their heads and say, 'When will that be?' Say, 'It may, perhaps, be nigh.'
Rodwell or any other creature, to your seeming, yet harder to be raised." But they will say, "Who shall bring us back?" SAY: "He who created you at first." And they will wag their heads at thee, and say, "When shall this be?" SAY: "Haply it is nigh."
Sale or some creature more improbable in your opinions [to be raised to life]. But they will say, who shall restore us [to life]? Answer, he who created you the first time: And they will wag their heads at thee, saying, when [shall] this [be]? Answer, peradventure it is nigh.
Transliterated Arabic Aw khalqan mimma yakburu fee sudoorikum fasayaqooloona man yuAAeeduna quli allathee fatarakum awwala marratin fasayunghidoona ilayka ruoosahum wayaqooloona mata huwa qul AAasa an yakoona qareeban
VerseTranslations
017:052

Pickthall A day when He will call you and ye will answer with His praise, and ye will think that ye have tarried but a little while.
Yusuf Ali "It will be on a Day when He will call you, and ye will answer (His call) with (words of) His praise, and ye will think that ye tarried but a little while!"
Hilali-Khan On the Day when He will call you, and you will answer (His Call) with (words of) His Praise and Obedience, and you will think that you have stayed (in this world) but a little while!
Shakir On the day when He will call you forth, then shall you obey Him, giving Him praise, and you will think that you tarried but a little (while).
Sher Ali `It will be on the day when HE will call you; Then you will respond praising HIM and you will think that you have tarried in the world but a little while.'
Khalifa The day He summons you, you will respond by praising Him, and you will then realize that you had lasted in this life but a short while.
Arberry on the day when He will call you, and you will answer praising Him, and you will think you have but tarried a little.'
Palmer The day when He shall call on you and ye shall answer with praise to Him, and they will think that they have tarried but a little.
Rodwell On that day shall God call you forth, and ye shall answer by praising Him; and ye shall seem to have tarried but a little while.
Sale On [that] day shall God call you [forth from your sepulchres], and ye shall obey, with celebration of his praise; and ye shall think that ye tarried but a little while.
Transliterated Arabic Yawma yadAAookum fatastajeeboona bihamdihi watathunnoona in labithtum illa qaleelan
017:053

Pickthall Tell My bondmen to speak that which is kindlier. Lo! the devil soweth discord among them. Lo! the devil is for man an open foe.
Yusuf Ali Say to My servants that they should (only) say those things that are best: for Satan doth sow dissensions among them: For Satan is to man an avowed enemy.
Hilali-Khan And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best. (Because) Shaitan (Satan) verily, sows disagreements among them. Surely, Shaitan (Satan) is to man a plain enemy.
Shakir And say to My servants (that) they speak that which is best; surely the Shaitan sows dissensions among them; surely the Shaitan is an open enemy to man.
Sher Ali And say to MY servants that they should always speak what is best. Surely, Satan, stirs up discord among them. Surely, Satan is an open enemy to man.
Khalifa Tell My servants to treat each other in the best possible manner, for the devil will always try to drive a wedge among them. Surely, the devil is man's most ardent enemy.
Arberry And say to My servants, that they say words that are kindlier. For surely Satan provokes strife between them, and Satan is ever a manifest foe to man.
Palmer And say to my servants that they speak in a kind way; verily, Satan makes ill-will between them; verily, Satan was ever unto man an open foe.
Rodwell Enjoin my servants to speak in kindly sort: Verily Satan would stir up strifes among them, for Satan is man's avowed foe.
Sale Speak unto my servants, that they speak mildly [unto the unbelievers, lest ye exasperate them], for Satan soweth discord among them, and Satan is a declared enemy unto man.
Transliterated Arabic Waqul liAAibadee yaqooloo allatee hiya ahsanu inna alshshaytana yanzaghu baynahum inna alshshaytana kana lil-insani AAaduwwan mubeenan
017:054

Pickthall Your Lord is Best Aware of you. If He will, He will have mercy on you, or if He will, He will punish you. We have not sent thee (O Muhammad) as a warden over them.
Yusuf Ali It is your Lord that knoweth you best: If He please, He granteth you mercy, or if He please, punishment: We have not sent thee to be a disposer of their affairs for them.
Hilali-Khan Your Lord knows you best, if He will, He will have mercy on you, or if He will, He will punish you. And We have not sent you (O Muhammad SAW) as a guardian over them.
Shakir Your Lord knows you best; He will have mercy on you if He pleases, or He will chastise you if He pleases; and We have not sent you as being in charge of them.
Sher Ali Your Lord knows you best. If HE please, HE will have mercy on you; or if HE please, HE will punish you. And WE have not sent thee to be a keeper over them.
Khalifa Your Lord knows you best. According to His knowledge, He may shower you with mercy, or He may requite you. We did not send you to be their advocate.
Arberry Your Lord knows you very well; if He will, He will have mercy on you, or, if He will, He will chastise you. We sent thee not to be a guardian over them.
Palmer Your Lord knows you best; if He please He will have mercy upon you, or if He please He will torment you: but we, have not sent thee to take charge of them.
Rodwell Your Lord well knoweth you: if He please He will have mercy on you; or if He please He will chastise you: and we have not sent thee to be a guardian over them.
Sale Your Lord well knoweth you; if he pleaseth, he will have mercy on you, or, if he pleaseth, he will punish you: And we have not sent thee [to be] a steward over them.
Transliterated Arabic Rabbukum aAAlamu bikum in yasha/ yarhamkum aw in yasha/ yuAAaththibkum wama arsalnaka AAalayhim wakeelan
017:055

Pickthall And thy Lord is Best Aware of all who are in the heavens and the earth. And we preferred some of the prophets above others, and unto David We gave the Psalms.
Yusuf Ali And it is your Lord that knoweth best all beings that are in the heavens and on earth: We did bestow on some prophets more (and other) gifts than on others: and We gave to David (the gift of) the Psalms.
Hilali-Khan And your Lord knows best all who are in the heavens and the earth. And indeed, We have preferred some of the Prophets above others, and to Dawud (David) We gave the Zabur (Psalms).
Shakir And your Lord best knows those who are in the heavens and the earth; and certainly We have made some of the prophets to excel others, and to Dawood We gave a scripture.
Sher Ali And thy Lord knows best those that are in the heavens and the earth. And WE exalted some of the Prophets over others and to David WE gave a Book.
Khalifa Your Lord is the best knower of everyone in the heavens and the earth. In accordance with this knowledge, we preferred some prophets over others. For example, we gave David the Psalms.
Arberry And thy Lord knows very well all who are in the heavens and the earth; and We have preferred some Prophets over others; and We gave to David Psalms.
Palmer And thy Lord best knows who is in the heavens and the earth; we did prefer some of the prophets over the others, and to David did we give the Psalms.
Rodwell Thy Lord hath full knowledge of all in the heavens and the earth. Higher gifts have we given to some of the prophets than to others, and the Psalter we gave to David.
Sale Thy Lord well knoweth all persons in heaven and on earth. We have bestowed peculiar favours on some of the prophets, preferably to others; and we gave unto David the psalms.
Transliterated Arabic Warabbuka aAAlamu biman fee alssamawati waal-ardi walaqad faddalna baAAda alnnabiyyeena AAala baAAdin waatayna dawooda zabooran
017:056

Pickthall Say: Cry unto those (saints and angels) whom ye assume (to be gods) beside Him, yet they have no power to rid you of misfortune nor to change.
Yusuf Ali Say: "Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them."
Hilali-Khan Say (O Muhammad SAW): "Call unto those besides Him whom you pretend [to be gods like angels, Iesa (Jesus), 'Uzair (Ezra), etc.]. They have neither the power to remove the adversity from you nor even to shift it from you to another person."
Shakir Say: Call on those whom you assert besides Him, so they shall not control the removal of distress from you nor (its) transference.
Sher Ali Say, `Call on those whom you assert to be gods besides HIM; then you will know that they have no power to remove affliction from you nor to change your condition.'
Khalifa Say, "Implore whatever idols you have set up beside Him." They have no power to relieve your afflictions, nor can they prevent them.
Arberry Say: 'Call on those you asserted apart from Him; they have no power to remove affliction from you, or to transfer it.
Palmer Say, 'Call on those whom ye pretend other than God;' but they shall not have the power to remove distress from you, nor to turn it off.
Rodwell SAY: Call ye upon those whom ye fancy to be gods beside Him; yet they will have no power to relieve you from trouble, or to shift it elsewhere.
Sale Say, call upon those whom ye imagine [to be gods] besides him; yet they will not be able to free you from harm, or to turn [it on others].
Transliterated Arabic Quli odAAu allatheena zaAAamtum min doonihi fala yamlikoona kashfa alddurri AAankum wala tahweelan
017:057

Pickthall Those unto whom they cry seek the way of approach to their Lord, which of them shall be the nearest; they hope for His mercy and they fear His doom. Lo! the doom of thy Lord is to be shunned.
Yusuf Ali Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of.
Hilali-Khan Those whom they call upon [like 'Iesa (Jesus) son of Maryam (Mary), 'Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they ['Iesa (Jesus), 'Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!
Shakir Those whom they call upon, themselves seek the means of access to their Lord -- whoever of them is nearest -- and they hope for His mercy and fear His chastisement; surely the chastisement of your Lord is a thing to be cautious of.
Sher Ali Those, whom they call on, themselves seek nearness to their Lord - even those of them who are nearest - and hope for HIS mercy, and fear HIS punishment. Surely the punishment of thy Lord is a thing to be feared.
Khalifa Even the idols that they implore are seeking the ways and means towards their Lord. They pray for His mercy, and fear His retribution. Surely, the retribution of your Lord is dreadful.
Arberry Those they call upon are themselves seeking the means to come to their Lord, which of them shall be nearer; they hope for His mercy, and fear His chastisement. Surely thy Lord's chastisement is a thing to beware of.
Palmer Those on whom they call, seek themselves for a means of approaching their Lord, (to see) which of them is nearest: and they hope for His mercy and they fear His torment; verily, the torment of thy Lord is a thing to beware of.
Rodwell Those whom ye call on, themselves desire union with their Lord, striving which of them shall be nearest to him: they also hope for his mercy and fear his chastisement. Verily the chastisement of thy Lord is to be dreaded.
Sale Those whom ye invoke, do [themselves] desire [to be admitted to] a near conjunction with their Lord; [striving] which of them shall approach nearest [unto him]: They also hope for his mercy, and dread his punishment; for the punishment of thy Lord is terrible.
Transliterated Arabic Ola-ika allatheena yadAAoona yabtaghoona ila rabbihimu alwaseelata ayyuhum aqrabu wayarjoona rahmatahu wayakhafoona AAathabahu inna AAathaba rabbika kana mahthooran
017:058

Pickthall There is not a township but We shall destroy it ere the Day of Resurrection, or punish it with dire punishment. That is set forth in the Book (of Our decrees).
Yusuf Ali There is not a population but We shall destroy it before the Day of Judgment or punish it with a dreadful Penalty: that is written in the (eternal) Record.
Hilali-Khan And there is not a town (population) but We shall destroy it before the Day of Resurrection, or punish it with a severe torment. That is written in the Book (of our Decrees)
Shakir And there is not a town but We will destroy it before the day of resurrection or chastise it with a severe chastisement; this is written in the Divine ordinance.
Sher Ali There is not a township but WE shall destroy it before the Day of Resurrection, or punish it with a severe punishment. That is written down in a Book.
Khalifa There is not a community that we will not annihilate before the Day of Resurrection, or inflict severe retribution upon them. This is already written down in the book.
Arberry No city is there, but We shall destroy it before the Day of Resurrection, or We shall chastise it with a terrible chastisement; that is in the Book inscribed.
Palmer There is no city but we will destroy it before the day of judgment, or torment it with keen torment;- that is in the Book inscribed.
Rodwell There is no city which we will not destroy before the day of Resurrection, or chastise it with a grievous chastisement. This is written in the Book.
Sale There is no city but we will destroy the same before the day of resurrection, or we will punish it with a grievous punishment. This is written in the book [of our eternal decrees].
Transliterated Arabic Wa-in min qaryatin illa nahnu muhlikooha qabla yawmi alqiyamati aw muAAaththibooha AAathaban shadeedan kana thalika fee alkitabi mastooran
017:059

Pickthall Naught hindereth Us from sending portents save that the folk of old denied them. And We gave Thamud the she-camel - a clear portent save to warn.
Yusuf Ali And We refrain from sending the signs, only because the men of former generations treated them as false: We sent the she-camel to the Thamud to open their eyes, but they treated her wrongfully: We only send the Signs by way of terror (and warning from evil).
Hilali-Khan And nothing stops Us from sending the Ayat (proofs, evidences, signs) but that the people of old denied them. And We sent the she-camel to Thamud as a clear sign, but they did her wrong. And We sent not the signs except to warn, and to make them afraid (of destruction).
Shakir And nothing could have hindered Us that We should send signs except that the ancients rejected them; and We gave to Samood the she-camel -- a manifest sign -- but on her account they did injustice, and We do not send signs but to make (men) fear.
Sher Ali And nothing could hinder US from sending Signs, except that the former people rejected them, but this did not hinder US. And WE gave Thamud the she-camel as a clear Sign, but they unjustly restricted it. And WE send not Signs but to warn.
Khalifa What stopped us from sending the miracles is that the previous generations have rejected them. For example, we showed Thamoud the camel, a profound (miracle), but they transgressed against it. We sent the miracles only to instill reverence.
Arberry Naught prevented Us from sending the signs but that the ancients cried lies to them; and We brought Thamood the She-camel visible, but they did her wrong. And We do not send the signs, except to frighten.
Palmer Naught hindered us from sending thee with signs, save that those of yore said they were lies; so we gave Thamud the visible she-camel, but they treated her unjustly! for we do not send (any one) with signs save to make men fear.
Rodwell Nothing hindered us from sending thee with the power of working miracles, except that the peoples of old treated them as lies. We gave to Themoud the she-camel before their very eyes, yet they maltreated her! We send not a prophet with miracles but to strike terror.
Sale Nothing hindered us from sending [thee] with miracles, except that the former [nations] have charged them with imposture. We gave unto [the tribe of] Thamud, [at their demand], the she-camel visible [to their sight]; yet they dealt unjustly with her: And we send not [a prophet] with miracles, but to strike terror.
Transliterated Arabic Wama manaAAana an nursila bial-ayati illa an kaththaba biha al-awwaloona waatayna thamooda alnnaqata mubsiratan fathalamoo biha wama nursilu bial-ayati illa takhweefan
017:060

Pickthall And (it was a warning) when we told thee: Lo! thy Lord encompasseth mankind, and We appointed the sight which We showed thee as an ordeal for mankind, and (likewise) the Accursed Tree in the Qur'an. We warn them, but it increaseth them in naught save gross impiety.
Yusuf Ali Behold! We told thee that thy Lord doth encompass mankind round about: We granted the vision which We showed thee, but as a trial for men, - as also the Cursed Tree (mentioned) in the Qur'an: We put terror (and warning) into them, but it only increases their inordinate transgression!
Hilali-Khan And (remember) when We told you: "Verily! Your Lord has encompassed mankind (i.e. they are in His Grip)." And We made not the vision which we showed you (O Muhammad as an actual eye-witness and not as a dream on the night of Al-Isra') but a trial for mankind, and likewise the accursed tree (Zaqqum, mentioned) in the Qur'an. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah.
Shakir And when We said to you: Surely your Lord encompasses men; and We did not make the vision which We showed you but a trial for men and the cursed tree in the Quran as well; and We cause them to fear, but it only adds to their great inordinacy.
Sher Ali And call to mind when WE said to thee, `Surely, thy Lord has decreed the ruin of this people.' And WE made not the vision which WE showed thee but as a trial for men, as also the tree cursed in the Qur'an. And WE continue to warn them, but it only increases them in great transgression.
Khalifa We informed you that your Lord fully controls the people, and we rendered the vision that we showed you a test for the people, and the tree that is accursed in the Quran. We showed them solid proofs to instill reverence in them, but this only augmented their defiance.
Arberry And when We said to thee, 'Surely thy Lord encompasses men,' and We made the vision that We showed thee and the tree cursed in the Koran to be only a trial for men; and We frighten them, but it only increases them in great insolence.
Palmer And when we said to thee, 'Verily, thy Lord encompasses men!' and we made the vision which we showed thee only a cause of sedition unto men, and the cursed tree as well; for we will frighten them, but it will only increase them in great rebellion.
Rodwell And remember when we said to thee, Verily, thy Lord is round about mankind; we ordained the vision which we shewed thee, and likewise the cursed tree of the Koran, only for men to dispute of; we will strike them with terror; but it shall only increase in them enormous wickedness:
Sale [Remember] when we said unto thee, verily thy Lord encompasseth men [by his knowledge and power]. We have appointed the vision which we shewed thee, and also the tree cursed in the Koran, only for an occasion of dispute unto men, and to strike [them] with terror; but it shall cause them to transgress only the more enormously.
Transliterated Arabic Wa-ith qulna laka inna rabbaka ahata bialnnasi wama jaAAalna alrru/ya allatee araynaka illa fitnatan lilnnasi waalshshajarata almalAAoonata fee alqur-ani wanukhawwifuhum fama yazeeduhum illa tughyanan kabeeran
017:061

Pickthall And when We said unto the angels: Fall down prostrate before Adam and they fell prostrate all save Iblis, he said: Shall I fall prostrate before that which Thou hast created of clay?
Yusuf Ali Behold! We said to the angels: "Bow down unto Adam": They bowed down except Iblis: He said, "Shall I bow down to one whom Thou didst create from clay?"
Hilali-Khan And (remember) when We said to the angels: "Prostrate unto Adam." They prostrated except Iblis (Satan). He said: "Shall I prostrate to one whom You created from clay?"
Shakir And when We said to the angels: Make obeisance to Adam; they made obeisance, but Iblis (did it not). He said: Shall I make obeisance to him whom Thou hast created of dust?
Sher Ali And call to mind when WE said to the angels, `Submit to Adam,' and they all submitted. But Iblis did not. He said, `Shall I submit to one whom Thou hast created of Clay?'
Khalifa When we said to the angels, "Fall prostrate before Adam," they fell prostrate, except Satan. He said, "Shall I prostrate to one You created from mud?"
Arberry And when We said to the angels, 'Bow yourselves to Adam'; so they bowed themselves, save Iblis; he said, 'Shall I bow myself unto one Thou hast created of clay?'
Palmer And when we said to the angels, ' Adore Adam;' and they adored, save Iblis, who said, ' Am I to adore one whom Thou hast created out of clay?'
Rodwell And when we said to the Angels, "Prostrate yourselves before Adam:" and they all prostrated them, save Eblis. "What!" said he, "shall I bow me before him whom thou hast created of clay?
Sale And [remember] when we said unto the angels, worship Adam; and they [all] worshipped him except Eblis, [who] said, shall I worship him whom thou hast created [of] clay?
Transliterated Arabic Wa-ith qulna lilmala-ikati osjudoo li-adama fasajadoo illa ibleesa qala aasjudu liman khalaqta teenan
017:062

Pickthall He said: Seest Thou this (creature) whom Thou hast honoured above me, if Thou give me grace until the Day of Resurrection I verily will seize his seed, save but a few.
Yusuf Ali He said: "Seest Thou? this is the one whom Thou hast honoured above me! If Thou wilt but respite me to the Day of Judgment, I will surely bring his descendants under my sway - all but a few!"
Hilali-Khan [Iblis (Satan)] said: "See? This one whom You have honoured above me, if You give me respite (keep me alive) to the Day of Resurrection, I will surely seize and mislead his offspring (by sending them astray) all but a few!"
Shakir He said: Tell me, is this he whom Thou hast honored above me? If Thou shouldst respite me to the day of resurrection, I will most certainly cause his progeny to perish except a few.
Sher Ali And he said, `What thinkest thou? Can this whom thou hast honoured above me be my superior? If Thou wilt grant me respite till the Day of Resurrection, I will most surely bring his descendants under my sway except a few.'
Khalifa He said, "Since You have honored him over me, if You respite me till the Day of Resurrection, I will possess all his descendants, except a few."
Arberry He said, 'What thinkest Thou? This whom Thou hast honoured above me -- if Thou deferrest me to the Day of Resurrection I shall assuredly master his seed, save a few.'
Palmer Said he, 'Dost thou see now? this one whom Thou hast honoured above me, verily, if Thou shouldst respite me until the resurrection day, I will of a surety utterly destroy his seed except a few.'
Rodwell Seest thou this man whom thou hast honoured above me? Verily, if thou respite me till the day of Resurrection, I will destroy his offspring, except a few."
Sale [And] he said, what thinkest thou, [as to] this [man] whom thou hast honoured above me? Verily, if thou grant me respite until the day of resurrection, I will extirpate his off-spring, except a few.
Transliterated Arabic Qala araaytaka hatha allathee karramta AAalayya la-in akhkhartani ila yawmi alqiyamati laahtanikanna thurriyyatahu illa qaleelan
017:063

Pickthall He said: Go, and whosoever of them followeth thee - lo! hell will be your payment, ample payment.
Yusuf Ali (God) said: "Go thy way; if any of them follow thee, verily Hell will be the recompense of you (all)- an ample recompense.
Hilali-Khan (Allah) said: "Go, and whosoever of them follows you, surely! Hell will be the recompense of you (all) an ample recompense.
Shakir He said: Be gone! for whoever of them will follow you, then surely hell is your recompense, a full recompense:
Sher Ali ALLAH said, `Begone! and whoso follow thee from them, Hell shall surely be the recompense of you all - a full recompense;
Khalifa He said, "Then go; you and those who follow you will end up in Hell as your requital; an equitable requital.
Arberry Said He, 'Depart! Those of them that follow thee -- surely Gehenna shall be your recompense, an ample recompense!
Palmer Said He, 'Begone! and whoso of them follows thee - verily, hell is your recompense, an ample recompense.
Rodwell He said, "Begone; but whosoever of them shall follow thee, verily, Hell shall be your recompense; an ample recompense!
Sale God answered, be gone, [I grant thee respite]: But whosoever of them shall follow thee, hell shall surely be your reward;
Transliterated Arabic Qala ithhab faman tabiAAaka minhum fa-inna jahannama jazaokum jazaan mawfooran
017:064

Pickthall And excite any of them whom thou canst with thy voice, and urge thy horse and foot against them, and be a partner in their wealth and children, and promise them. Satan promiseth them only to deceive.
Yusuf Ali "Lead to destruction those whom thou canst among them, with thy (seductive) voice; make assaults on them with thy cavalry and thy infantry; mutually share with them wealth and children; and make promises to them." But Satan promises them nothing but deceit.
Hilali-Khan "And Istafziz [literally means: befool them gradually] those whom you can among them with your voice (i.e. songs, music, and any other call for Allah's disobedience), make assaults on them with your cavalry and your infantry, mutually share with them wealth and children (by tempting them to earn money by illegal ways usury, etc., or by committing illegal sexual intercourse, etc.), and make promises to them." But Satan promises them nothing but deceit.
Shakir And beguile whomsoever of them you can with your voice, and collect against them your forces riding and on foot, and share with them in wealth and children, and hold out promises to them; and the Shaitan makes not promises to them but to deceive:
Sher Ali And entice whomsoever of them thou canst with thy voice, and urge against them thy horsemen and thy footmen and share with them in wealth, and their children, and make promises to them.' And Satan promises them naught but deceit.
Khalifa "You may entice them with your voice, and mobilize all your forces and all your men against them, and share in their money and children, and promise them. Anything the devil promises is no more than an illusion.
Arberry And startle whomsoever of them thou canst with thy voice; and rally against them thy horsemen and thy foot, and share with them in their wealth and their children, and promise them!' But Satan promises them naught, except delusion.
Palmer Entice away whomsoever of them thou canst with thy voice; and bear down upon them with thy horse and with thy foot; and share with them in their wealth and their children; and promise them,- but Satan promises them naught but deceit.
Rodwell And entice such of them as thou canst by thy voice; assault them with thy horsemen and thy footmen; be their partner in their riches and in their children, and make them promises: but Satan shall make them only deceitful promises.
Sale an ample reward [for your demerits]! And intice to vanity such of them as thou canst, by thy voice; and assault them on all sides with thy horsemen and thy footmen; and partake with them in [their] riches, and [their] children; and make them promises; - but the devil shall make them no other than deceitful promises: -
Transliterated Arabic Waistafziz mani istataAAta minhum bisawtika waajlib AAalayhim bikhaylika warajlika washarik-hum fee al-amwali waal-awladi waAAidhum wama yaAAiduhumu alshshaytanu illa ghurooran
017:065

Pickthall Lo! My (faithful) bondmen - over them thou hast no power, and thy Lord sufficeth as (their) guardian.
Yusuf Ali "As for My servants, no authority shalt thou have over them:" Enough is thy Lord for a Disposer of affairs.
Hilali-Khan "Verily! My slaves (i.e the true believers of Islamic Monotheism), you have no authority over them. And All-Sufficient is your Lord as a Guardian."
Shakir Surely (as for) My servants, you have no authority over them; and your Lord is sufficient as a Protector.
Sher Ali As to MY servants, thou shalt certainly have no power over them, and sufficient is thy Lord as a Guardian.
Khalifa "As for My servants, you have no power over them." Your Lord suffices as an advocate.
Arberry 'Surely over My servants thou shalt have no authority.' Thy Lord suffices as a guardian.
Palmer Verily, my servants, thou hast no authority over them; thy Lord is guardian enough over them!'
Rodwell As to my servants, no power over them shalt thou have; And thy Lord will be their sufficient guardian."
Sale [As to] my servants, thou shalt have no power over them; for thy Lord is a sufficient protector [of those who trust in him].
Transliterated Arabic Inna AAibadee laysa laka AAalayhim sultanun wakafa birabbika wakeelan
017:066

Pickthall (O mankind), your Lord is He Who driveth for you the ship upon the sea that ye may seek of His bounty. Lo! He was ever Merciful toward you.
Yusuf Ali Your Lord is He That maketh the Ship go smoothly for you through the sea, in order that ye may seek of his Bounty. For he is unto you most Merciful.
Hilali-Khan Your Lord is He Who drives the ship for you through the sea, in order that you may seek of His Bounty. Truly! He is Ever Most Merciful towards you.
Shakir Your Lord is He Who speeds the ships for you in the sea that you may seek of His grace; surely He is ever Merciful to you.
Sher Ali Your Lord is HE WHO drives for you the ships in the sea, that you may seek of HIS bounty. Surely, HE is Ever-Merciful towards you.
Khalifa Your Lord is the One who causes the ships to float on the ocean, that you may seek His bounties. He is Most Merciful towards you.
Arberry Your Lord it is who drives for you the ships on the sea that you may seek His bounty; surely He is All-compassionate towards you.
Palmer It is your Lord who drives the ships for you in the sea that ye may seek after plenty from Him; verily, He is ever merciful to you.
Rodwell It is your Lord who speedeth onward the ships for you in the sea, that ye may seek of his abundance; for he is merciful towards you.
Sale It is your Lord who driveth forward the ships for you in the sea, that ye may seek [to enrich your selves] of his abundance [by commerce]; for he is merciful towards you.
Transliterated Arabic Rabbukumu allathee yuzjee lakumu alfulka fee albahri litabtaghoo min fadlihi innahu kana bikum raheeman
017:067

Pickthall And when harm toucheth you upon the sea, all unto whom ye cry (for succour) fail save Him (alone), but when He bringeth you safe to land, ye turn away, for man was ever thankless.
Yusuf Ali When distress seizes you at sea, those that ye call upon - besides Himself - leave you in the lurch! but when He brings you back safe to land, ye turn away (from Him). Most ungrateful is man!
Hilali-Khan And when harm touches you upon the sea, those that you call upon besides Him vanish from you except Him (Allah Alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful.
Shakir And when distress afflicts you in the sea, away go those whom you call on except He; but when He brings you safe to the land, you turn aside; and man is ever ungrateful.
Sher Ali And when harm touches you on the sea, all of those whom you call upon, except HIM, are lost to you. But when HE brings you safe to land, you turn aside; and man is very ungrateful.
Khalifa If you are afflicted in the middle of the sea, you forget your idols and sincerely implore Him alone. But as soon as He saves you to the shore, you revert. Indeed, the human being is unappreciative.
Arberry And when affliction visits you upon the sea, then there go astray those on whom you call except Him; and when He delivers you to land, you turn away; man is ever unthankful.
Palmer And when distress touches you in the sea, those whom ye call on, except Him, stray away from you; but when He has brought you safe to shore, ye turn away; for man is ever ungrateful.
Rodwell When a misfortune befalleth you out at sea, they whom ye invoke are not to be found: God alone is there: yet when he bringeth you safe to dry land, ye place yourselves at a distance from Him. Ungrateful is man.
Sale When a misfortune befalleth you at sea, the [false deities] whom ye invoke are forgotten [by you], except him [alone]: Yet when he bringeth you safe to dry land, ye retire afar off [from him, and return to your idols]; for man is ungrateful.
Transliterated Arabic Wa-itha massakumu alddurru fee albahri dalla man tadAAoona illa iyyahu falamma najjakum ila albarri aAAradtum wakana al-insanu kafooran
017:068

Pickthall Feel ye then secure that He will not cause a slope of the land to engulf you, or send a sand-storm upon you, and then ye will find that ye have no protector?
Yusuf Ali Do ye then feel secure that He will not cause you to be swallowed up beneath the earth when ye are on land, or that He will not send against you a violent tornado (with showers of stones) so that ye shall find no one to carry out your affairs for you?
Hilali-Khan Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a violent sand-storm? Then, you shall find no Wakil (guardian one to guard you from the torment).
Shakir What! Do you then feel secure that He will not cause a tract of land to engulf you or send on you a tornado? Then you shall not find a protector for yourselves.
Sher Ali Do you then feel secure that HE will not cause you to sink in the earth on the side of the shore or send against you a violent sand-storm and then you will find no guardian for yourselves?
Khalifa Have you guaranteed that He will not cause the land, on shore, to swallow you? Or, that He will not send upon you a tempest, then you find no protector?
Arberry Do you feel secure that He will not cause the shore to swallow you up, or loose against you a squall of pebbles, then you will find no guardian for you?
Palmer Are ye sure that He will not cleave with you the side of the shore, or send against you a heavy sand-storm? then ye will find no guardian for yourselves.
Rodwell What! are ye sure, then, that he will not cleave the sides of the earth for you? or that he will not send against you a whirlwind charged with sands? Then shall ye find no protector.
Sale Are ye therefore secure that he will not cause the dry land to swallow you up, or that he will not send against you a [whirlwind] driving the sands [to overwhelm you]? Then shall ye find none to protect you.
Transliterated Arabic Afaamintum an yakhsifa bikum janiba albarri aw yursila AAalaykum hasiban thumma la tajidoo lakum wakeelan
017:069

Pickthall Or feel ye secure that He will not return you to that (plight) a second time, and send against you a hurricane of wind and drown you for your thanklessness, and then ye will not find therein that ye have any avenger against Us?
Yusuf Ali Or do ye feel secure that He will not send you back a second time to sea and send against you a heavy gale to drown you because of your ingratitude, so that ye find no helper. Therein against Us?
Hilali-Khan Or do you feel secure that He will not send you back a second time to sea and send against you a hurricane of wind and drown you because of your disbelief, then you will not find any avenger therein against Us?
Shakir Or, do you feel secure that He will (not) take you back into it another time, then send on you a fierce gale and thus drown you on account of your ungratefulness? Then you shall not find any aider against Us in the matter.
Sher Ali Or, do you feel secure that HE will not send you back therein a second time, and then send against you a storm-blast, and drown you because of your disbelief? You will then find therein no helper for yourselves against US.
Khalifa Have you guaranteed that He will not return you to the sea another time, then send upon you a storm that drowns you because of your disbelief? Once this happens, we will not give you another chance.
Arberry Or do you feel secure that He will not send you back into it a second time, and loose against you a hurricane of wind and drown you for your thanklessness, then you will find no prosecutor for you against Us?
Palmer Or are ye sure that He will not send you back therein another time, and send against you a violent wind, and drown you for your misbelief? then ye will find for yourselves no protector against us.
Rodwell Or are ye sure that he will not cause you to put back to sea a second time, and send against you a storm blast, and drown you, for that ye have been thankless? Then shall ye find no helper against us therein.
Sale Or are ye secure that he will not cause you again to commit your selves to [the sea] another time, and send against you a tempestuous wind, and drown you; for that ye have been ungrateful? Then shall ye find none to defend [you] against us, in that [distress].
Transliterated Arabic Am amintum an yuAAeedakum feehi taratan okhra fayursila AAalaykum qasifan mina alrreehi fayughriqakum bima kafartum thumma la tajidoo lakum AAalayna bihi tabeeAAan
017:070

Pickthall Verily we have honoured the Children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom We created with a marked preferment.
Yusuf Ali We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation.
Hilali-Khan And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Taiyibat (lawful good things), and have preferred them above many of those whom We have created with a marked preference.
Shakir And surely We have honored the children of Adam, and We carry them in the land and the sea, and We have given them of the good things, and We have made them to excel by an appropriate excellence over most of those whom We have created.
Sher Ali Indeed, WE have honoured the children of Adam, and WE carry them by land and sea, and provide them with good things and have exalted them far above many of those whom WE have created.
Khalifa We have honored the children of Adam, and provided them with rides on land and in the sea. We provided for them good provisions, and we gave them greater advantages than many of our creatures.
Arberry We have honoured the Children of Adam and carried them on land and sea, and provided them with good things, and preferred them greatly over many of those We created.
Palmer But, we have been gracious to the children of Adam, and we have borne them by land and sea, and have provided them with good things, and have preferred them over many that we have created.
Rodwell And now have we honoured the children of Adam: by land and by sea have we carried them: food have we provided for them of good things, and with endowments beyond many of our creatures have we endowed them.
Sale And now have we honoured the children of Adam [by sundry peculiar privileges and endowments]; and we have given them conveniencies of carriage by land and by sea, and have provided food for them of good things; and we have preferred them before many of [our creatures] which we have created, by granting [them great] prerogatives.
Transliterated Arabic Walaqad karramna banee adama wahamalnahum fee albarri waalbahri warazaqnahum mina alttayyibati wafaddalnahum AAala katheerin mimman khalaqna tafdeelan
017:071

Pickthall On the day when We shall summon all men with their record, whoso is given his book in his right hand - such will read their book and they will not be wronged a shred.
Yusuf Ali One day We shall call together all human beings with their (respective) Imams: those who are given their record in their right hand will read it (with pleasure), and they will not be dealt with unjustly in the least.
Hilali-Khan (And remember) the Day when We shall call together all human beings with their (respective) Imam [their Prophets, or their records of good and bad deeds, or their Holy Books like the Qur'an, the Taurat (Torah), the Injeel (Gospel), etc.]. So whosoever is given his record in his right hand, such will read their records, and they will not be dealt with unjustly in the least.
Shakir (Remember) the day when We will call every people with their Imam; then whoever is given his book in his right hand, these shall read their book; and they shall not be dealt with a whit unjustly.
Sher Ali Call to mind the day when WE shall summon every people with their Leader. Then whoso shall be given his Book in his right hand - such will read their book eagerly and they will not be wronged a whit.
Khalifa The day will come when we summon every people, together with their record. As for those who are given a record of righteousness, they will read their record and will not suffer the least injustice.
Arberry On the day when We shall call all men with their record, and whoso is given his book in his right hand -- those shall read their book, and they shall not be wronged a single date-thread.
Palmer The day when we will call all men by their high priest; and he whose book is given in his right hand - these shall read their book, nor shall they be wronged a straw.
Rodwell One day we will summon all men with their leaders: they whose book shall be given into their right hand, shall read their book, and not be wronged a thread:
Sale On a [certain] day we will call all men [to judgement] with their [respective] leader: And whosoever shall have his book given him into his right hand, they shall read their book [with joy and satisfaction]; and they shall not be wronged a hair.
Transliterated Arabic Yawma nadAAoo kulla onasin bi-imamihim faman ootiya kitabahu biyameenihi faola-ika yaqraoona kitabahum wala yuthlamoona fateelan
017:072

Pickthall Whoso is blind here will be blind in the Hereafter, and yet further from the road.
Yusuf Ali But those who were blind in this world, will be blind in the hereafter, and most astray from the Path.
Hilali-Khan And whoever is blind in this world (i.e., does not see Allah's Signs and believes not in Him), will be blind in the Hereafter, and more astray from the Path.
Shakir And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way.
Sher Ali But whoso is blind in this world shall be blind in the Hereafter, and even more astray from the way.
Khalifa As for those who are blind in this life, they will be blind in the Hereafter; even a lot worse.
Arberry And whosoever is blind in this world shall be blind in the world to come, and he shall be even further astray from the way.
Palmer But he who in this life is blind shall be blind in the next too, and err farther from the way.
Rodwell And he who has been blind here, shall be blind hereafter, and wander yet more from the way.
Sale And whoever hath been blind in this [life], shall be also blind in the next, and shall wander more widely from the path [of salvation].
Transliterated Arabic Waman kana fee hathihi aAAma fahuwa fee al-akhirati aAAma waadallu sabeelan
017:073

Pickthall And they indeed strove hard to beguile thee (Muhammad) away from that wherewith We have inspired thee, that thou shouldst invent other than it against Us; and then would they have accepted thee as a friend.
Yusuf Ali And their purpose was to tempt thee away from that which We had revealed unto thee, to substitute in our name something quite different; (in that case), behold! they would certainly have made thee (their) friend!
Hilali-Khan Verily, they were about to tempt you away from that which We have revealed (the Qur'an) unto you (O Muhammad SAW), to fabricate something other than it against Us, and then they would certainly have taken you a friend!
Shakir And surely they had purposed to turn you away from that which We have revealed to you, that you should forge against Us other than that, and then they would certainly have taken you for a friend.
Sher Ali And they had well-nigh caused thee severest affliction on account of what WE have revealed to thee that thou mightest forge against US something other than that; and they would have certainly taken thee for a special friend.
Khalifa They almost diverted you from the revelations we have given you. They wanted you to fabricate something else, in order to consider you a friend.
Arberry Indeed they were near to seducing thee from that We revealed to thee, that thou mightest forge against Us another, and then they would surely have taken thee as a friend;
Palmer They had well-nigh beguiled thee from what we inspired thee with, that thou shouldst forge against us something else, and then they would have taken thee for a friend;
Rodwell And, verily, they had well nigh beguiled thee from what we revealed to thee, and caused thee to invent some other thing in our name: but in that case they would surely have taken thee as a friend;
Sale It wanted little but [the unbelievers] had tempted thee to swerve from [the instructions] which we had revealed unto thee, that thou shouldest devise concerning us a different thing; and then would they have taken thee for [their] friend:
Transliterated Arabic Wa-in kadoo layaftinoonaka AAani allathee awhayna ilayka litaftariya AAalayna ghayrahu wa-ithan laittakhathooka khaleelan
017:074

Pickthall And if We had not made thee wholly firm thou mightest almost have inclined unto them a little.
Yusuf Ali And had We not given thee strength, thou wouldst nearly have inclined to them a little.
Hilali-Khan And had We not made you stand firm, you would nearly have inclined to them a little.
Shakir And had it not been that We had already established you, you would certainly have been near to incline to them a little;
Sher Ali And if WE had not strengthened thee with the Qur'an even then thou wouldst have inclined to them but a little.
Khalifa If it were not that we strengthened you, you almost leaned towards them just a little bit.
Arberry and had We not confirmed thee, surely thou wert near to inclining unto them a very little;
Palmer and had it not been that we established thee, thou wouldst have well-nigh leant towards them a little:
Rodwell And had we not settled thee, thou hadst well nigh leaned to them a little:
Sale And unless we had confirmed thee, thou hadst certainly been very near inclining unto them a little.
Transliterated Arabic Walawla an thabbatnaka laqad kidta tarkanu ilayhim shay-an qaleelan
017:075

Pickthall Then had we made thee taste a double (punishment) of living and a double (punishment) of dying, then hadst thou found no helper against Us.
Yusuf Ali In that case We should have made thee taste an equal portion (of punishment) in this life, and an equal portion in death: and moreover thou wouldst have found none to help thee against Us!
Hilali-Khan In that case, We would have made you taste a double portion (of punishment) in this life and a double portion (of punishment) after death. And then you would have found none to help you against Us.
Shakir In that case We would certainly have made you to taste a double (punishment) in this life and a double (punishment) after death, then you would not have found any helper against Us.
Sher Ali But if, as they imagine, thou hast been one to forge a lie against US, then WE would have made thee taste a heavy punishment in life and a heavy punishment in death, and then thou wouldst not have found for thyself any helper against US.
Khalifa Had you done that, we would have doubled the retribution for you in this life, and after death, and you would have found no one to help you against us.
Arberry then would We have let thee taste the double of life and the double of death; and then thou wouldst have found none to help thee against Us.
Palmer then would we have made thee taste of torment both of life and death, then thou wouldst not have found against us any helper.
Rodwell In that case we would surely have made thee taste of woe in life and of woe in death: then thou shouldest not have found a helper against us.
Sale Then would we surely have caused thee to taste the punishment of life, and the punishment of death; and thou shouldest not have found any to protect thee against us.
Transliterated Arabic Ithan laathaqnaka diAAfa alhayati wadiAAfa almamati thumma la tajidu laka AAalayna naseeran
017:076

Pickthall And they indeed wished to scare thee from the land that they might drive thee forth from thence, and then they would have stayed (there) but a little after thee.
Yusuf Ali Their purpose was to scare thee off the land, in order to expel thee; but in that case they would not have stayed (therein) after thee, except for a little while.
Hilali-Khan And Verily, they were about to frighten you so much as to drive you out from the land. But in that case they would not have stayed (therein) after you, expcept for a little while.
Shakir And surely they purposed to unsettle you from the land that they might expel you from it, and in that case they will not tarry behind you but a little.
Sher Ali And indeed they are near to scare thee to drive thee away from the land that they might expel thee therefrom, but in that case they themselves would not have stayed after thee save a little.
Khalifa They almost banished you from the land to get rid of you, so they could revert as soon as you left.
Arberry Indeed they were near to startling thee from the land, to expel thee from it, and then they would have tarried after thee only a little --
Palmer And they well-nigh enticed thee away from the land, to turn thee out therefrom; but then - they should not have tarried after thee except a little.
Rodwell And truly they had almost caused thee to quit the land, in order wholly to drive thee forth from it: but then, themselves should have tarried but a little after thee.
Sale The [unbelievers] had likewise almost caused thee to depart the land, that they might have expelled thee thence: But then should they not have tarried [therein] after thee, except a little while.
Transliterated Arabic Wa-in kadoo layastafizzoonaka mina al-ardi liyukhrijooka minha wa-ithan la yalbathoona khilafaka illa qaleelan
017:077

Pickthall (Such was Our) method in the case of those whom We sent before thee (to mankind), and thou wilt not find for Our method aught of power to change.
Yusuf Ali (This was Our) way with the apostles We sent before thee: thou wilt find no change in Our ways.
Hilali-Khan (This was Our) Sunnah (rule or way) with the Messengers We sent before you (O Muhammad SAW), and you will not find any alteration in Our Sunnah (rule or way, etc.).
Shakir (This is Our) course with regard to those of Our apostles whom We sent before you, and you shall not find a change in Our course.
Sher Ali This has been OUR way with OUR Messengers whom WE sent before thee; and thou wilt not find any change in OUR way.
Khalifa This has been consistently the case with all the messengers that we sent before you, and you will find that our system never changes.
Arberry the wont of those We sent before thee of Our Messengers; thou wilt find no change to Our wont.
Palmer [This is] the course of those of our prophets whom we have sent before thee; and thou shalt find no change in our course.
Rodwell This was our way with the Apostles we have already sent before thee, and in this our way thou shalt find no change.
Sale This is the method of dealing [which we have prescribed our selves] in respect to our apostles, whom we have already sent before thee: And thou shalt not find any change in our [prescribed] method.
Transliterated Arabic Sunnata man qad arsalna qablaka min rusulina wala tajidu lisunnatina tahweelan
017:078

Pickthall Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur'an at dawn. Lo! (the recital of) the Qur'an at dawn is ever witnessed.
Yusuf Ali Establish regular prayers - at the sun's decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony.
Hilali-Khan Perform As-Salat (Iqamat-as-Salat) from mid-day till the darkness of the night (i.e. the Zuhr, 'Asr, Maghrib, and 'Isha' prayers), and recite the Qur'an in the early dawn (i.e. the morning prayer). Verily, the recitation of the Qur'an in the early dawn is ever witnessed (attended by the angels in charge of mankind of the day and the night).
Shakir Keep up prayer from the declining of the sun till the darkness of the night and the morning recitation; surely the morning recitation is witnessed.
Sher Ali Observe Prayer from the declining and paling of the sun till the darkness of the night, and recite the Qur'an at dawn. Verily, the recitation of the Qur'an at dawn is specially acceptable to ALLAH.
Khalifa You shall observe the Contact Prayer (Salat) when the sun declines from its highest point at noon, as it moves towards sunset. You shall also observe (the recitation of) the Quran at dawn. (Reciting) the Quran at dawn is witnessed.
Arberry Perform the prayer at the sinking of the sun to the darkening of the night and the recital of dawn; surely the recital of dawn is witnessed.
Palmer Be thou steadfast in prayer from the declining of the sun until the dusk of the night, and the reading of the dawn; verily, the reading of the dawn is ever testified to.
Rodwell Observe prayer at sunset, till the first darkening of the night, and the daybreak reading - for the daybreak reading hath its witnesses,
Sale Regularly perform [thy] prayer at the declension of the sun, at the first darkness of the night, and the prayer of day-break; for the prayer of day-break is born witness unto [by the angels].
Transliterated Arabic Aqimi alssalata lidulooki alshshamsi ila ghasaqi allayli waqur-ana alfajri inna qur-ana alfajri kana mashhoodan
017:079

Pickthall And some part of the night awake for it, a largess for thee. It may be that thy Lord will raise thee to a praised estate.
Yusuf Ali And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee: soon will thy Lord raise thee to a Station of Praise and Glory!
Hilali-Khan And in some parts of the night (also) offer the Salat (prayer) with it (i.e. recite the Qur'an in the prayer), as an additional prayer (Tahajjud optional prayer Nawafil) for you (O Muhammad SAW). It may be that your Lord will raise you to Maqaman Mahmuda (a station of praise and glory, i.e. the highest degree in Paradise!).
Shakir And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.
Sher Ali And during a part of the night wake up for its recitation - a supererogatory service for thee. It may be that thy Lord will raise thee to an exalted station.
Khalifa During the night, you shall meditate for extra credit, that your Lord may raise you to an honorable rank.
Arberry And as for the night, keep vigil a part of it, as a work of supererogation for thee; it may be that thy Lord will raise thee up to a laudable station.
Palmer And for the night, watch thou therein as an extra service. It may be that thy Lord will raise thee to a laudable station.
Rodwell And watch unto it in the night: this shall be an excess in service: it may be that thy Lord will raise thee to a glorious station:
Sale And watch [some part] of the night in the same [exercise], as a work of supererogation for thee; peradventure thy Lord will raise thee to an honourable station.
Transliterated Arabic Wamina allayli fatahajjad bihi nafilatan laka AAasa an yabAAathaka rabbuka maqaman mahmoodan
017:080

Pickthall And say: My Lord! Cause me to come in with a firm incoming and to go out with a firm outgoing. And give me from Thy presence a sustaining Power.
Yusuf Ali Say: "O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me)."
Hilali-Khan And say (O Muhammad SAW): My Lord! Let my entry (to the city of Al-Madinah) be good, and likewise my exit (from the city of Makkah) be good. And grant me from You an authority to help me (or a firm sign or a proof).
Shakir And say: My Lord! make me to enter a goodly entering, and cause me to go forth a goodly going forth, and grant me from near Thee power to assist (me).
Sher Ali And say, `O my Lord, make my entry a good entry and make me go forth a good going forth. And grant me from thyself a helping power.'
Khalifa And say, "My Lord, admit me an honorable admittance, and let me depart an honorable departure, and grant me from You a powerful support."
Arberry And say: 'My Lord, lead me in with a just ingoing, and lead me out with a just outgoing; grant me authority from Thee, to help me.'
Palmer And say, 'O my Lord! make me enter with a just entry; and make me come forth with a just coming forth; and grant me from, Thee authority to aid.'
Rodwell And say, "O my Lord, cause me to enter with a perfect entry, and to come forth with a perfect forthcoming, and give me from thy presence a helping power:"
Sale And say, o Lord, cause me to enter with a favourable entry and cause me to come forth with a favourable coming forth; and grant me from thee an assisting power.
Transliterated Arabic Waqul rabbi adkhilnee mudkhala sidqin waakhrijnee mukhraja sidqin waijAAal lee min ladunka sultanan naseeran
017:081

Pickthall And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.
Yusuf Ali And say: "Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish."
Hilali-Khan And say: "Truth (i.e. Islamic Monotheism or this Qur'an or Jihad against polytheists) has come and Batil (falsehood, i.e. Satan or polytheism, etc.) has vanished. Surely! Batil is ever bound to vanish."
Shakir And say: The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing).
Sher Ali And proclaim: `Truth has come and falsehood has vanished. Verily, falsehood is bound to vanish.
Khalifa Proclaim, "The truth has prevailed, and falsehood has vanished; falsehood will inevitably vanish."
Arberry And say: 'The truth has come, and falsehood has vanished away; surely falsehood is ever certain to vanish.'
Palmer And say, 'Truth has come, and falsehood has vanished! verily, falsehood is transient.'
Rodwell And SAY: Truth is come and falsehood is vanished. Verily, falsehood is a thing that vanisheth.
Sale And say, truth is come, and falsehood is vanished: For falsehood is of short continuance.
Transliterated Arabic Waqul jaa alhaqqu wazahaqa albatilu inna albatila kana zahooqan
017:082

Pickthall And We reveal of the Qur'an that which is a healing and a mercy for believers though it increase the evil-doers in naught save ruin.
Yusuf Ali We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.
Hilali-Khan And We send down from the Qur'an that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zalimun (polytheists and wrong-doers) nothing but loss.
Shakir And We reveal of the Quran that which is a healing and a mercy to the believers, and it adds only to the perdition of the unjust.
Sher Ali And WE gradually reveal of the Qur'an that which is healing and a mercy to believers; but it only adds to the loss of the wrongdoers.
Khalifa We send down in the Quran healing and mercy for the believers. At the same time, it only increases the wickedness of the transgressors.
Arberry And We send down, of the Koran, that which is a healing and a mercy to the believers; and the unbelievers it increases not, except in loss.
Palmer And we will send down of the Qur'an that which is a healing and a mercy to the believers, but it will only increase the wrong-doers in loss.
Rodwell And we send down of the Koran that which is a healing and a mercy to the faithful: But it shall only add to the ruin of the wicked.
Sale We send down of the Koran that which is a medicine and mercy unto the true believers, but it shall only increase the perdition of the unjust.
Transliterated Arabic Wanunazzilu mina alqur-ani ma huwa shifaon warahmatun lilmu/mineena wala yazeedu alththalimeena illa khasaran
017:083

Pickthall And when We make life pleasant unto man, he turneth away and is averse; and when ill toucheth him he is in despair.
Yusuf Ali Yet when We bestow Our favours on man, he turns away and becomes remote on his side (instead of coming to Us), and when evil seizes him he gives himself up to despair!
Hilali-Khan And when We bestow Our Grace on man (the disbeliever), he turns away and becomes arrogant, far away from the Right Path. And when evil touches him he is in great despair.
Shakir And when We bestow favor on man, he turns aside and behaves proudly, and when evil afflicts him, he is despairing.
Sher Ali And when WE bestow favour on man, he turns away and goes aside; and when evil touches him, he gives himself up to despair.
Khalifa When we bless the human being, he becomes preoccupied and heedless. But when adversity strikes him, he turns despondent.
Arberry And when We bless man, he turns away, and withdraws aside; but when evil visits him, he is in despair.
Palmer And when we favour man he turns away and retires aside, but when evil touches him he is ever in despair.
Rodwell When we bestow favours on man, he withdraweth and goeth aside; but when evil toucheth him, he is despairing.
Sale When we bestow favours on man, he retireth and withdraweth himself [ungratefully from us]: But when evil toucheth him, he despaireth [of our mercy].
Transliterated Arabic Wa-itha anAAamna AAala al-insani aAArada wanaa bijanibihi wa-itha massahu alshsharru kana yaoosan
017:084

Pickthall Say: Each one doth according to his rule of conduct, and thy Lord is Best Aware of him whose way is right.
Yusuf Ali Say: "Everyone acts according to his own disposition: But your Lord knows best who it is that is best guided on the Way."
Hilali-Khan Say (O Muhammad SAW to mankind): "Each one does according to Shakilatihi (i.e. his way or his religion or his intentions, etc.), and your Lord knows best of him whose path (religion, etc.) is right."
Shakir Say: Every one acts according to his manner; but your Lord best knows who is best guided in the path.
Sher Ali Say, `Everyone acts according to his own way, and your Lord knows well who is best guided.'
Khalifa Say, "Everyone works in accordance with his belief, and your Lord knows best which ones are guided in the right path."
Arberry Say: 'Every man works according to his own manner; but your Lord knows very well what man is best guided as to the way.'
Palmer Say, 'Every one acts after his own manner, but your Lord knows, best who is most guided in the way.'
Rodwell SAY: Every one acteth after his own manner: but your Lord well knoweth who is best guided in his path.
Sale Say, every one acteth after his own manner: But your Lord best knoweth who is most truly directed in [his] way.
Transliterated Arabic Qul kullun yaAAmalu AAala shakilatihi farabbukum aAAlamu biman huwa ahda sabeelan
017:085

Pickthall They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.
Yusuf Ali They ask thee concerning the Spirit (of inspiration). Say: "The Spirit (cometh) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)"
Hilali-Khan And they ask you (O Muhammad SAW) concerning the Ruh (the Spirit); Say: "The Ruh (the Spirit): it is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little."
Shakir And they ask you about the soul. Say: The soul is one of the commands of my Lord, and you are not given aught of knowledge but a little.
Sher Ali And they ask thee concerning the soul. Say, `The soul has been created by the command of my Lord; and of the knowledge thereof you have been given but a little.
Khalifa They ask you about the revelation. Say, "The revelation comes from my Lord. The knowledge given to you is minute."
Arberry They will question thee concerning the Spirit. Say: 'The Spirit is of the bidding of my Lord. You have been given of knowledge nothing except a little.'
Palmer They will ask thee of the spirit. Say, 'The spirit comes at the bidding of my Lord, and ye are given but a little knowledge thereof.'
Rodwell And they will ask thee of the Spirit. SAY: The Spirit proceedeth at my Lord's command: but of knowledge, only a little to you is given.
Sale They will ask thee concerning the spirit: Answer, the spirit [was created] at the command of my Lord: But ye have no knowledge given unto you, except a little.
Transliterated Arabic Wayas-aloonaka AAani alrroohi quli alrroohu min amri rabbee wama ooteetum mina alAAilmi illa qaleelan
017:086

Pickthall And if We willed We could withdraw that which We have revealed unto thee, then wouldst thou find no guardian for thee against Us in respect thereof.
Yusuf Ali If it were Our Will, We could take away that which We have sent thee by inspiration: then wouldst thou find none to plead thy affair in that matter as against Us, -
Hilali-Khan And if We willed We could surely take away that which We have revealed to you by inspiration (i.e. this Qur'an). Then you would find no protector for you against Us in that respect.
Shakir And if We please, We should certainly take away that which We have revealed to you, then you would not find for it any protector against Us.
Sher Ali And if WE pleased, WE could certainly take away that which WE have revealed to thee and then thou wouldst find no guardian for thyself against US in the matter,
Khalifa If we will, we can take back what we revealed to you, then you will find no protector against us.
Arberry If We willed, We could take away that We have revealed to thee, then thou wouldst find none thereover to guard thee against Us,
Palmer If we had wished we would have taken away that with which we have inspired thee; then thou wouldst have found no guardian against us,
Rodwell If we pleased, we could take away what we have revealed to thee: none couldst thou then find thee to undertake thy cause with us,
Sale If we pleased, we should certainly take away that which we have revealed unto thee; in such case thou couldest not find any to assist thee therein against us,
Transliterated Arabic Wala-in shi/na lanathhabanna biallathee awhayna ilayka thumma la tajidu laka bihi AAalayna wakeelan
017:087

Pickthall (It is naught) save mercy from thy Lord. Lo! His kindness unto thee was ever great.
Yusuf Ali Except for Mercy from thy Lord: for his bounty is to thee (indeed) great.
Hilali-Khan Except as a Mercy from your Lord. Verily! His Grace unto you (O Muhammad SAW) is ever great.
Shakir But on account of mercy from your Lord -- surely His grace to you is abundant.
Sher Ali Except through the special mercy of thy Lord. Surely, great is HIS grace on thee.
Khalifa This is but mercy from your Lord. His blessings upon you have been great.
Arberry excepting by some mercy of thy Lord; surly His favour to thee is great.
Palmer unless by a mercy from thy Lord; verily, His grace towards thee is great!
Rodwell Save as a mercy from thy Lord; great, verily, is his favour towards thee.
Sale unless through mercy from thy Lord; for his favour towards thee hath been great.
Transliterated Arabic Illa rahmatan min rabbika inna fadlahu kana AAalayka kabeeran
017:088

Pickthall Say: Verily, though mankind and the jinn should assemble to produce the like of this Qur'an, they could not produce the like thereof though they were helpers one of another.
Yusuf Ali Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support.
Hilali-Khan Say: "If the mankind and the jinns were together to produce the like of this Qur'an, they could not produce the like thereof, even if they helped one another."
Shakir Say: If men and jinn should combine together to bring the like of this Quran, they could not bring the like of it, though some of them were aiders of others.
Sher Ali Say, `If men and jinn should gather together to produce the like of this Qur'an, they could not produce the like thereof, even though they should help one another.'
Khalifa Say, "If all the humans and all the jinns banded together in order to produce a Quran like this, they could never produce anything like it, no matter how much assistance they lent one another."
Arberry Say: 'If men and jinn banded together to produce the like of this Koran, they would never produce its like, not though they backed one another.'
Palmer Say, 'If mankind and ginns united together to bring the like of this Qur'an, they could not bring the like, though they should back each other up!'
Rodwell SAY: Verily, were men and Djinn assembled to produce the like of this Koran, they could not produce its like, though the one should help the other.
Sale Say, verily if men and genii were purposely assembled, that they might produce [a book] like this Koran, they could not produce [one] like unto it, although the one of them assisted the other.
Transliterated Arabic Qul la-ini ijtamaAAati al-insu waaljinnu AAala an ya/too bimithli hatha alqur-ani la ya/toona bimithlihi walaw kana baAAduhum libaAAdin thaheeran
017:089

Pickthall And verily We have displayed for mankind in this Qur'an all kind of similitudes, but most of mankind refuse aught save disbelief.
Yusuf Ali And We have explained to man, in this Qur'an, every kind of similitude: yet the greater part of men refuse (to receive it) except with ingratitude!
Hilali-Khan And indeed We have fully explained to mankind, in this Qur'an, every kind of similitude, but most mankind refuse (the truth and accept nothing) but disbelief.
Shakir And certainly We have explained for men in this Quran every kind of similitude, but most men do not consent to aught but denying.
Sher Ali And surely We have set forth for mankind in various ways all kinds of similitudes in this Qur'an, but most men would reject everything in respect of it but disbelief.
Khalifa We have cited for the people in this Quran all kinds of examples, but most people insist upon disbelieving.
Arberry We have indeed turned about for men in this Koran every manner of similitude; yet most men refuse all but unbelief.
Palmer We have turned about for men in this Qur'an every parable; but most men refuse to accept it, save ungratefully.
Rodwell And of a truth we have set out to men every kind of similitude in this Koran, but most men have refused everything except unbelief.
Sale And we have variously propounded unto men in this Koran, every [kind of] figurative argument; but the greater part of men refuse [to receive it], merely out of infidelity.
Transliterated Arabic Walaqad sarrafna lilnnasi fee hatha alqur-ani min kulli mathalin faaba aktharu alnnasi illa kufooran
017:090

Pickthall And they say: We will not put faith in thee till thou cause a spring to gush forth from the earth for us;
Yusuf Ali They say: "We shall not believe in thee, until thou cause a spring to gush forth for us from the earth,
Hilali-Khan And they say: "We shall not believe in you (O Muhammad SAW), until you cause a spring to gush forth from the earth for us;
Shakir And they say: We will by no means believe in you until you cause a fountain to gush forth from the earth for us.
Sher Ali And they say, `We will not believe in thee until thou cause a spring to gush forth for us from the earth;
Khalifa They said, "We will not believe you unless you cause a spring to gush out of the ground.
Arberry They say, 'We will not believe thee till thou makest a spring to gush forth from the earth for us,
Palmer And they say, 'We will by no means believe in thee, until there gush forth for thee a fountain from the earth;
Rodwell And they say, "By no means will we believe on thee till thou cause a fountain to gush forth for us from the earth;
Sale And they say, we will by no means believe on thee, until thou cause a spring of water to gush forth for us out of the earth;
Transliterated Arabic Waqaloo lan nu/mina laka hatta tafjura lana mina al-ardi yanbooAAan
017:091

Pickthall Or thou have a garden of date-palms and grapes, and cause rivers to gush forth therein abundantly;
Yusuf Ali "Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water;
Hilali-Khan "Or you have a garden of date-palms and grapes, and cause rivers to gush forth in their midst abundantly;
Shakir Or you should have a garden of palms and grapes in the midst of which you should cause rivers to flow forth, gushing out.
Sher Ali `Or, thou have a garden of date-palms and vines and cause streams to gush forth in the midst thereof in abundance;
Khalifa "Or unless you own a garden of date palms and grapes, with rivers running through it.
Arberry or till thou possessest a garden of plants and vines, and thou makest rivers to gush forth abundantly all amongst it,
Palmer or there be made for thee a garden of palms and grapes, and rivers come gushing out amidst them;
Rodwell Or, till thou have a garden of palm-trees and grapes, and thou cause forth-gushing rivers to gush forth in its midst;
Sale or thou have a garden of palm-trees and vines, and thou cause rivers to spring forth from the midst thereof in abundance;
Transliterated Arabic Aw takoona laka jannatun min nakheelin waAAinabin fatufajjira al-anhara khilalaha tafjeeran
017:092

Pickthall Or thou cause the heaven to fall upon us piecemeal, as thou hast pretended, or bring Allah and the angels as a warrant;
Yusuf Ali "Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring God and the angels before (us) face to face:
Hilali-Khan "Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allah and the angels before (us) face to face;
Shakir Or you should cause the heaven to come down upon us in pieces as you think, or bring Allah and the angels face to face (with us).
Sher Ali `Or, thou cause the heaven to fall upon us in pieces, as thou hast claimed, or, thou bring ALLAH and the angels before us face to face;
Khalifa "Or unless you cause masses from the sky, as you claimed, to fall on us. Or unless you bring GOD and the angels before our eyes.
Arberry or till thou makest heaven to fall, as thou assertest, on us in fragments, or thou bringest God and the angels as a surety,
Palmer or thou make the sky to fall down upon us in pieces; or thou bring us God and the angels before us;
Rodwell Or thou make the heaven to fall on us, as thou hast given out, in pieces; or thou bring God and the angels to vouch for thee;
Sale or thou cause the heaven to fall down upon us, as thou hast given out, in pieces; or thou bring down God and the angels to vouch [for thee];
Transliterated Arabic Aw tusqita alssamaa kama zaAAamta AAalayna kisafan aw ta/tiya biAllahi waalmala-ikati qabeelan
017:093

Pickthall Or thou have a house of gold; or thou ascend up into heaven, and even then we will put no faith in thine ascension till thou bring down for us a book that we can read. Say (O Muhammad): My Lord be Glorified! Am I aught save a mortal messenger?
Yusuf Ali "Or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we could read." Say: "Glory to my Lord! Am I aught but a man, - an apostle?"
Hilali-Khan "Or you have a house of adornable materials (like silver and pure gold, etc.), or you ascend up into the sky, and even then we will put no faith in your ascension until you bring down for us a Book that we would read." Say (O Muhammad SAW): "Glorified (and Exalted) be my Lord (Allah) above all that evil they (polytheists) associate with Him! Am I anything but a man, sent as a Messenger?"
Shakir Or you should have a house of gold, or you should ascend into heaven, and we will not believe in your ascending until you bring down to us a book which we may read. Say: Glory be to my Lord; am I aught but a mortal apostle?
Sher Ali `Or, thou have a house of gold or thou ascend up into heaven; and we will not believe in thy ascension until thou send down to us a Book that we can read.' Say, `Holy is my Lord! I am but a mortal sent as a Messenger.'
Khalifa "Or unless you own a luxurious mansion, or unless you climb into the sky. Even if you do climb, we will not believe unless you bring a book that we can read." Say, "Glory be to my Lord. Am I any more than a human messenger?"
Arberry or till thou possessest a house of gold ornament, or till thou goest up into heaven; and we will not believe thy going up till thou bringest down on us a book that we may read. Say: 'Glory be to my Lord. Am I aught but a mortal, a Messenger?'
Palmer or there be made for thee a house of gold; or thou climb up into the heaven; and even then we will not believe in thy climbing there, until thou send down on us a book that we may read!' Say, 'Celebrated be the praises of my Lord! was I aught but a mortal apostle?'
Rodwell Or thou have a house of gold; or thou mount up into Heaven; nor will we believe in thy mounting up, till thou send down to us a book which we may read." SAY: Praise be to my Lord! Am I more than a man, an apostle?
Sale or thou have a house of gold; or thou ascend by a ladder to heaven: Neither will we believe thy ascending [thither alone], until thou cause a book to descend unto us, [bearing witness of thee], which we may read. Answer, my Lord be praised! Am I [other] than a man, [sent] as an apostle?
Transliterated Arabic Aw yakoona laka baytun min zukhrufin aw tarqa fee alssama-i walan nu/mina liruqiyyika hatta tunazzila AAalayna kitaban naqraohu qul subhana rabbee hal kuntu illa basharan rasoolan
017:094

Pickthall And naught prevented mankind from believing when the guidance came unto them save that they said: Hath Allah sent a mortal as (His) messenger?
Yusuf Ali What kept men back from belief when Guidance came to them, was nothing but this: they said, "Has God sent a man (like us) to be (His) Apostle?"
Hilali-Khan And nothing prevented men from believing when the guidance came to them, except that they said: "Has Allah sent a man as (His) Messenger?"
Shakir And nothing prevented people from believing when the guidance came to them except that they said: What! has Allah raised up a mortal to be an apostle?
Sher Ali And nothing prevents people from believing when the guidance comes to them save that they say, `Has ALLAH sent a man like us as a Messenger?'
Khalifa What prevented the people from believing when the guidance came to them is their saying, "Did GOD send a human being as a messenger?"
Arberry And naught prevented men from believing when the guidance came to them, but that they said, 'Has God sent forth a mortal as Messenger?'
Palmer Naught prohibited men from believing when the guidance came to them, save their saying, 'God has sent a mortal for an apostle.'
Rodwell And what hindereth men from believing, when the guidance hath come to them, but that they say, "Hath God sent a man as an apostle?"
Sale And nothing hindreth men from believing, when a direction is come unto them, except that they say, hath God sent a man [for his] apostle?
Transliterated Arabic Wama manaAAa alnnasa an yu/minoo ith jaahumu alhuda illa an qaloo abaAAatha Allahu basharan rasoolan
017:095

Pickthall Say: If there were in the earth angels walking secure, We had sent down for them from heaven an angel as messenger.
Yusuf Ali Say, "If there were settled, on earth, angels walking about in peace and quiet, We should certainly have sent them down from the heavens an angel for an apostle."
Hilali-Khan Say: "If there were on the earth, angels walking about in peace and security, We should certainly have sent down for them from the heaven an angel as a Messenger."
Shakir Say: Had there been in the earth angels walking about as settlers, We would certainly have sent down to them from the heaven an angel as an apostle.
Sher Ali Say, `Had there been in the earth angels walking about in peace and quiet, WE would have certainly sent down to them from heaven an angel as a Messenger.'
Khalifa Say, "If the earth were inhabited by angels, we would have sent down to them from the sky an angel messenger."
Arberry Say: 'Had there been in the earth angels walking. at peace, We would have sent down upon them out of heaven an angel as Messenger.'
Palmer Say, 'Were there angels on the earth walking in quiet, we had surely sent them an angel as an apostle.'
Rodwell SAY: Did angels walk the earth as its familiars, we had surely sent them an angel - apostle out of Heaven.
Sale Answer, if the angels had walked on earth [as] familiar inhabitants [thereof], we had surely sent down unto them from heaven an angel [for our] apostle.
Transliterated Arabic Qul law kana fee al-ardi mala-ikatun yamshoona mutma-inneena lanazzalna AAalayhim mina alssama-i malakan rasoolan
017:096

Pickthall Say: Allah sufficeth for a witness between me and you. Lo! He is Knower, Seer of His slaves.
Yusuf Ali Say: "Enough is God for a witness between me and you: for He is well acquainted with His servants, and He sees (all things).
Hilali-Khan Say: "Sufficient is Allah for a witness between me and you. Verily! He is the All-Knower, the All-Seer of His slaves."
Shakir Say: Allah suffices as a witness between me and you; surely He is Aware of His servants, Seeing.
Sher Ali Say, `Sufficient is ALLAH for a Witness between me and you; surely, HE knows and sees HIS servants full well.'
Khalifa Say, "GOD suffices as a witness between me and you. He is fully Cognizant of His worshipers, Seer."
Arberry Say: 'God suffices as a witness between me and you; surely He is aware of and sees His servants.'
Palmer Say, 'God is witness enough between me and you; verily, He is ever of His servants well aware, and sees.'
Rodwell SAY: God is witness enough between you and me. His servants He scanneth, eyeth.
Sale Say, God is a sufficient witness between me and you: For he knoweth and regardeth his servants.
Transliterated Arabic Qul kafa biAllahi shaheedan baynee wabaynakum innahu kana biAAibadihi khabeeran baseeran
017:097

Pickthall And he whom Allah guideth, he is led aright; while, as for him whom He sendeth astray, for them thou wilt find no protecting friends beside Him, and We shall assemble them on the Day of Resurrection on their faces, blind, dumb and deaf; their habitation will be hell; whenever it abateth, We increase the flame for them.
Yusuf Ali It is he whom God guides, that is on true Guidance; but he whom He leaves astray - for such wilt thou find no protector besides Him. On the Day of Judgment We shall gather, them together, prone on their faces, blind, dumb, and deaf: their abode will be Hell: every time it shows abatement, We shall increase from them the fierceness of the Fire.
Hilali-Khan And he whom Allah guides, he is led aright; but he whom He sends astray for such you will find no Auliya' (helpers and protectors, etc.), besides Him, and We shall gather them together on the Day of Resurrection on their faces blind, dumb and deaf, their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire.
Shakir And whomsoever Allah guides, he is the follower of the right way, and whomsoever He causes to err, you shall not find for him guardians besides Him; and We will gather them together on the day of resurrection on their faces, blind and dumb and deaf; their abode is hell; whenever it becomes allayed We will add to their burning.
Sher Ali And he whom ALLAH guides, is the only one rightly guided; but as for those whom HE leaves to go astray, thou wilt find for them no helpers beside HIM. And on the Day of Resurrection WE shall gather them together on their faces blind, dumb and deaf. Their abode shall be Hell; every time it abates, WE shall increase for them the flame.
Khalifa Whomever GOD guides is the truly guided one. And whomever He sends astray, you will never find for them any lords and masters beside Him. We will summon them on the Day of Resurrection forcibly; blind, dumb, and deaf. Their destination is Hell; whenever it cools down, we will increase their fire.
Arberry Whomsoever God guides, he is rightly guided; and whom He leads astray -- thou wilt not find for them protectors, apart from Him. And We shall muster them on the Resurrection Day upon their faces, blind, dumb, deaf; their refuge shall be Gehenna, and whensoever it abates We shall increase for them the Blaze.
Palmer He whom God guides, he is guided indeed; and he whom God leads astray, thou shalt never find patrons for them beside Him; and we will gather them upon the resurrection day upon their faces, blind, and dumb, and deaf; their resort is hell; whenever it grows dull we will give them another blaze!
Rodwell And He whom God shall guide will be guided indeed; and whom he shall mislead thou shalt find none to assist, but Him: and we will gather them together on the day of the resurrection, on their faces, blind and dumb and deaf: Hell shall be their abode: so oft as its fires die down, we will rekindle the flame.
Sale Whom God shall direct, he shall be the [rightly] directed; and whom he shall cause to err, thou shalt find none to assist, besides him. And we will gather them together on the day of resurrection, [creeping] on their faces, blind, and dumb, and deaf: Their abode [shall be] hell; so often as [the fire thereof] shall be extinguished, we will rekindle a burning flame to [torment] them.
Transliterated Arabic Waman yahdi Allahu fahuwa almuhtadi waman yudlil falan tajida lahum awliyaa min doonihi wanahshuruhum yawma alqiyamati AAala wujoohihim AAumyan wabukman wasumman ma/wahum jahannamu kullama khabat zidnahum saAAeeran
017:098

Pickthall That is their reward because they disbelieved Our revelations and said: When we are bones and fragments shall we, forsooth, be raised up as a new creation?
Yusuf Ali That is their recompense, because they rejected Our signs, and said, "When we are reduced to bones and broken dust, should we really be raised up (to be) a new Creation?"
Hilali-Khan That is their recompense, because they denied Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and said: "When we are bones and fragments, shall we really be raised up as a new creation?"
Shakir This is their retribution because they disbelieved in Our communications and said What! when we shall have become bones and decayed particles, shall we then indeed be raised up into a new creation?
Sher Ali That is their recompense, because they rejected Our Signs and said, `What! when we die and are reduced to bones and broken particles, shall we really be raised up as a new creation?'
Khalifa Such is their just retribution, since they rejected our revelations. They said, "After we turn into bones and fragments, do we get resurrected into a new creation?"
Arberry That is their recompense because they disbelieved in Our signs and said, 'What, when we are bones and broken bits, shall we really be raised up again in a new creation?'
Palmer That is their reward for that they disbelieved in our signs, and said, 'What! when we are bones and rubbish, shall we then be raised up a new creation?'
Rodwell This shall be their reward for that they believed not our signs and said, "When we shall have become bones and dust, shall we surely be raised a new creation?"
Sale This shall be their reward, because they disbelieve in our signs, and say, when we shall have been [reduced to] bones and dust, shall we surely be raised new creatures?
Transliterated Arabic Thalika jazaohum bi-annahum kafaroo bi-ayatina waqaloo a-itha kunna AAithaman warufatan a-inna lamabAAoothoona khalqan jadeedan
017:099

Pickthall Have they not seen that Allah Who created the heavens and the earth is Able to create the like of them, and hath appointed for them an end whereof there is no doubt? But the wrong-doers refuse aught save disbelief.
Yusuf Ali See they not that God, Who created the heavens and the earth, has power to create the like of them (anew)? Only He has decreed a term appointed, of which there is no doubt. But the unjust refuse (to receive it) except with ingratitude.
Hilali-Khan See they not that Allah, Who created the heavens and the earth, is Able to create the like of them. And He has decreed for them an appointed term, whereof there is not doubt. But the Zalimun (polytheists and wrong-doers, etc.) refuse (the truth the Message of Islamic Monotheism, and accept nothing) but disbelief.
Shakir Do they not consider that Allah, Who created the heavens and the earth, is able to create their like, and He has appointed for them a doom about which there is no doubt? But the unjust do not consent to aught but denying.
Sher Ali Do they not see that ALLAH, WHO created the heavens and the earth, has the power to create the like of them? And HE has appointed for them a term; there is no doubt about it. But the wrongdoers would reject everything but disbelief.
Khalifa Could they not see that the GOD who created the heavens and the earth is able to create the same creations? (That) He has predetermined for them an irrevocable life span? Yet, the disbelievers insist upon disbelieving.
Arberry Have they not seen that God, who created the heavens and earth, is powerful to create the like of them? He has appointed for them a term, no doubt of it; yet the unbelievers refuse all but unbelief.
Palmer Could they not see that God who created the heavens and the earth is able to create the like of them, and to set for them an appointed time; there is no doubt therein, yet the wrong-doers refuse to accept it, save ungratefully!
Rodwell Do they not perceive that God, who created the Heavens and the Earth, is able to create their like? And he hath ordained them a term; there is no doubt of it: but the wicked refuse everything except unbelief.
Sale Do they not perceive that God, who created the heavens and the earth, [is] able to create [other bodies], like [their present]? And he hath appointed them a limited term; there is no doubt thereof: But the ungoldly reject [the truth], merely out of unbelief.
Transliterated Arabic Awa lam yaraw anna Allaha allathee khalaqa alssamawati waal-arda qadirun AAala an yakhluqa mithlahum wajaAAala lahum ajalan la rayba feehi faaba alththalimoona illa kufooran
017:100

Pickthall Say (unto them): If ye possessed the treasures of the mercy of my Lord, ye would surely hold them back for fear of spending, for man was ever grudging.
Yusuf Ali Say: "If ye had control of the Treasures of the Mercy of my Lord, behold, ye would keep them back, for fear of spending them: for man is (every) niggardly!"
Hilali-Khan Say (to the disbelievers): "If you possessed the treasure of the Mercy of my Lord (wealth, money, provision, etc.), then you would surely hold back (from spending) for fear of (being exhausted), and man is ever miserly!"
Shakir Say: If you control the treasures of the mercy of my Lord, then you would withhold (them) from fear of spending, and man is niggardly.
Sher Ali Say, `Even if you possessed the limitless treasures of the mercy of my Lord, you would surely hold them back for the fear of exhausting them, for man is niggardly.'
Khalifa Proclaim, "If you possessed my Lord's treasures of mercy, you would have withheld them, fearing that you might exhaust them. The human being is stingy."
Arberry Say: 'If you possessed the treasuries of my Lord's mercy, yet would you hold back for fear of expending; and man is ever niggardly.'
Palmer Say, 'Did ye control the treasuries of the mercy of my Lord, then ye would hold them through fear of expending; for man is ever niggardly!'
Rodwell SAY: If ye held the treasures of my Lord's mercy ye would certainly refrain from them through fear of spending them: for man is covetous.
Sale Say, if ye possessed the treasures of the mercy of my Lord, ye would surely refrain [from using them], for fear of spending [them]; for man is covetous.
Transliterated Arabic Qul law antum tamlikoona khaza-ina rahmati rabbee ithan laamsaktum khashyata al-infaqi wakana al-insanu qatooran
017:101

Pickthall And verily We gave unto Moses nine tokens, clear proofs (of Allah's Sovereignty). Do but ask the Children of Israel how he came unto them, then Pharaoh said unto him: Lo! I deem thee one bewitched, O Moses.
Yusuf Ali To Moses We did give Nine Clear Signs: As the Children of Israel: when he came to them, Pharaoh said to him: "O Moses! I consider thee, indeed, to have been worked upon by sorcery!
Hilali-Khan And indeed We gave to Musa (Moses) nine clear signs. Ask then the Children of Israel, when he came to them, then Fir'aun (Pharaoh) said to him: "O Musa (Moses)! I think you are indeed bewitched."
Shakir And certainly We gave Musa nine clear signs; so ask the children of Israel. When he came to them, Firon said to him: Most surely I deem you, O Musa, to be a man deprived of reason.
Sher Ali And certainly WE gave Moses nine manifest Signs. So ask then the Children of Israel. When he came to them, Pharaoh said to him, `I do think thee, O Moses, to be a victim of deception.'
Khalifa We supported Moses with nine profound miracles - ask the Children of Israel. When he went to them, Pharaoh said to him, "I think that you, Moses, are bewitched."
Arberry And We gave Moses nine signs, clear signs. Ask the Children of Israel when he came to them, and Pharaoh said to him, 'Moses, I think thou art bewitched.'
Palmer And we did bring Moses nine manifest signs; then ask the children of Israel (about) when he came to them, and Pharaoh said to him, 'Verily, I think thee, O Moses! enchanted.'
Rodwell We therefore gave to Moses nine clear signs. Ask thou, therefore, the children of Israel how it was when he came unto them, and Pharaoh said to him, "Verily, I deem thee, O Moses, a man enchanted."
Sale We heretofore gave unto Moses [the power of working] nine evident signs. And do thou ask the children of Israel [as to the story of Moses]; when he came unto them, and Pharaoh said unto him, verily I esteem the, o Moses, [to be] deluded by sorcery.
Transliterated Arabic Walaqad atayna moosa tisAAa ayatin bayyinatin fais-al banee isra-eela ith jaahum faqala lahu firAAawnu innee laathunnuka ya moosa mashooran
017:102

Pickthall He said: In truth thou knowest that none sent down these (portents) save the Lord of the heavens and the earth as proofs, and lo! (for my part) I deem thee lost, O Pharaoh.
Yusuf Ali Moses said, "Thou knowest well that these things have been sent down by none but the Lord of the heavens and the earth as eye-opening evidence: and I consider thee indeed, O Pharaoh, to be one doomed to destruction!"
Hilali-Khan [Musa (Moses)] said: "Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth as clear (evidences i.e. proofs of Allah's Oneness and His Omnipotence, etc.). And I think you are, indeed, O Fir'aun (Pharaoh) doomed to destruction (away from all good)!"
Shakir He said: Truly you know that none but the Lord of the heavens and the earth has sent down these as clear proof and most surely I believe you, O Firon, to be given over to perdition.
Sher Ali He said, `Thou thinkest well that none has sent down these Signs but the Lord of the heavens and the earth as so many evidences; and I certainly consider thee, O Pharaoh, to be doomed to perish.'
Khalifa He said, "You know full well that no one can manifest these except, obviously, the Lord of the heavens and the earth. I think that you, Pharaoh, are doomed."
Arberry He said, 'Indeed thou knowest that none sent these down, except the Lord of the heavens and earth, as clear proofs; and, Pharaoh, I think thou art accursed.'
Palmer He said, 'Well didst thou know that none sent down these save the Lord of the heavens and the earth as visible signs; and, verily, I think thee, O Pharaoh! ruined.'
Rodwell Said Moses, "Thou knowest that none hath sent down these clear signs but the Lord of the Heavens and of the Earth; and I surely deem thee, O Pharaoh, a person lost."
Sale [Moses] answered, thou well knowest that none hath sent down these evident signs except the Lord of heaven and earth; and I surely esteem thee, o Pharaoh, a lost [man].
Transliterated Arabic Qala laqad AAalimta ma anzala haola-i illa rabbu alssamawati waal-ardi basa-ira wa-innee laathunnuka ya firAAawnu mathbooran
VerseTranslations
017:103

Pickthall And he wished to scare them from the land, but We drowned him and those with him, all together.
Yusuf Ali So he resolved to remove them from the face of the earth: but We did drown him and all who were with him.
Hilali-Khan So he resolved to turn them out of the land (of Egypt). But We drowned him and all who were with him.
Shakir So he desired to destroy them out of the earth, but We drowned him and those with him all together;
Sher Ali So he resolved to remove them from the land; but WE drowned him and those who were with him, all together.
Khalifa When he pursued them, as he chased them out of the land, we drowned him, together with those who sided with him, all of them.
Arberry He desired to startle them from the land; and We drowned him and those with him, all together.
Palmer And he desired to drive them out of the land; but we drowned him and those with him, one and all.
Rodwell So Pharaoh sought to drive them out of the land; but we drowned him and all his followers.
Sale Wherefore [Pharaoh] sought to drive them out of the land; but we drowned him, and all those who were with him.
Transliterated Arabic Faarada an yastafizzahum mina al-ardi faaghraqnahu waman maAAahu jameeAAan
017:104

Pickthall And We said unto the Children of Israel after him: Dwell in the land; but when the promise of the Hereafter cometh to pass We shall bring you as a crowd gathered out of various nations.
Yusuf Ali And We said thereafter to the Children of Israel, "Dwell securely in the land (of promise)": but when the second of the warnings came to pass, We gathered you together in a mingled crowd.
Hilali-Khan And We said to the Children of Israel after him: "Dwell in the land, then, when the final and the last promise comes near [i.e. the Day of Resurrection or the descent of Christ ['Iesa (Jesus), son of Maryam (Mary) on the earth]. We shall bring you altogether as mixed crowd (gathered out of various nations).[Tafsir Al-Qurtubi, Vol. 10, Page 338]
Shakir And We said to the Israelites after him: Dwell in the land: and when the promise of the next life shall come to pass, we will bring you both together in judgment.
Sher Ali And after him WE said to the Children of Israel, Dwell ye in the promised land; and when the time of the promise of the Latter Days comes, WE shall bring you together out of various peoples.'
Khalifa And we said to the Children of Israel afterwards, "Go live into this land. When the final prophecy comes to pass, we will summon you all in one group."
Arberry And We said to the Children of Israel after him, 'Dwell in the land; and when the promise of the world to come comes to pass, We shall bring you a rabble.'
Palmer And after him we said to the children of Israel, 'Dwell ye in the land; and when the promise of the hereafter comes to pass, we will bring you in a mixed crowd (to judgment).
Rodwell And after his death, we said to the children of Israel, "Dwell ye in the land:" and when the promise of the next life shall come to pass, we will bring you both up together to judgment.
Sale And we said unto the children of Israel, after [his destruction], dwell ye in the land: And when the promise of the next life shall come [to be fulfilled], we will bring you [both] promiscuously [to judgement].
Transliterated Arabic Waqulna min baAAdihi libanee isra-eela oskunoo al-arda fa-itha jaa waAAdu al-akhirati ji/na bikum lafeefan
017:105

Pickthall With truth have We sent it down, and with truth hath it descended. And We have sent thee as naught else save a bearer of good tidings and a warner.
Yusuf Ali We sent down the (Qur'an) in Truth, and in Truth has it descended: and We sent thee but to give Glad Tidings and to warn (sinners).
Hilali-Khan And with truth We have sent it down (i.e. the Qur'an), and with truth it has descended. And We have sent you (O Muhammad SAW) as nothing but a bearer of glad tidings (of Paradise, for those who follow your Message of Islamic Monotheism), and a warner (of Hell-fire for those who refuse to follow your Message of Islamic Monotheism).
Shakir And with truth have We revealed it, and with truth did it come; and We have not sent you but as the giver of good news and as a warner.
Sher Ali And, in accordance with the requirements of truth and wisdom WE have sent it down, and with truth and wisdom has it descended. And WE have sent thee only as a bearing of good tidings and a Warner.
Khalifa Truthfully, we sent it down, and with the truth it came down. We did not send you except as a bearer of good news, as well as a warner.
Arberry With the truth We have sent it down, and with the truth it has come down; and We have sent thee not, except good tidings to bear, and warning;
Palmer 'In truth have we sent it down, and in truth has it come down; and we have not sent thee as aught but a herald of glad tidings and a warner.
Rodwell In truth have we sent down the Koran, and in truth hath it descended, and we have only sent thee to announce and to warn.
Sale We have sent down [the Koran] with truth, and it hath descended with truth: And we have not sent thee [otherwise] than [to be] a bearer of good tidings, and a denouncer [of threats].
Transliterated Arabic Wabialhaqqi anzalnahu wabialhaqqi nazala wama arsalnaka illa mubashshiran wanatheeran
017:106

Pickthall And (it is) a Qur'an that We have divided, that thou mayst recite it unto mankind at intervals, and We have revealed it by (successive) revelation.
Yusuf Ali (It is) a Qur'an which We have divided (into parts from time to time), in order that thou mightest recite it to men at intervals: We have revealed it by stages.
Hilali-Khan And (it is) a Qur'an which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages. (in 23 years).
Shakir And it is a Quran which We have revealed in portions so that you may read it to the people by slow degrees, and We have revealed it, revealing in portions.
Sher Ali And WE have divided the Qur'an in parts that thou mayest read it to mankind slowly and at intervals and WE have sent it down piecemeal.
Khalifa A Quran that we have released slowly, in order for you to read it to the people over a long period, although we sent it down all at once.
Arberry and a Koran We have divided, for thee to recite it to mankind at intervals, and We have sent it down successively.
Palmer 'And a Qur'an which we have divided, that thou mayst read it to mankind leisurely, and we sent it down, sending it down.'
Rodwell And we have parcelled out the Koran into sections, that thou mightest recite it unto men by slow degrees, and we have sent it down piecemeal.
Sale And we have divided the Koran, [revealing it by parcels], that thou mightest read it unto men with deliberation; and we have sent it down, causing [it] to descend [as occasion required].
Transliterated Arabic Waqur-anan faraqnahu litaqraahu AAala alnnasi AAala mukthin wanazzalnahu tanzeelan
017:107

Pickthall Say: Believe therein or believe not, lo! those who were given knowledge before it, when it is read unto them, fall down prostrate on their faces, adoring,
Yusuf Ali Say: "Whether ye believe in it or not, it is true that those who were given knowledge beforehand, when it is recited to them, fall down on their faces in humble prostration,
Hilali-Khan Say (O Muhammad SAW to them): "Believe in it (the Qur'an) or do not believe (in it). Verily! Those who were given knowledge before it (the Jews and the Christians like 'Abdullah bin Salam and Salman Al-Farisi), when it is recited to them, fall down on their faces in humble prostration."
Shakir Say: Believe in it or believe not; surely those who are given the knowledge before it fall down on their faces, making obeisance when it is recited to them.
Sher Ali Say, `Whether you believe therein or believe not, those to whom knowledge has been given before it, do fall down prostrate on their faces when it is recited to them.
Khalifa Proclaim, "Believe in it, or do not believe in it." Those who possess knowledge from the previous scriptures, when it is recited to them, they fall down to their chins, prostrating.
Arberry Say: 'Believe in it, or believe not; those who were given the knowledge before it when it is recited to them, fall down upon their faces prostrating,
Palmer Say, 'Believe ye therein, or believe not; verily, those who were given the knowledge before it, when it is read to them fall down upon their beards adoring!
Rodwell SAY: Believe ye therein or believe ye not? They verily to whom knowledge had been given previously, fall on their faces worshipping when it is recited to them,
Sale Say, whether ye believe therein, or do not believe, verily those who have been favoured with the knowledge [of the scriptures which were revealed] before it, when the same is rehearsed unto them, fall down on [their] faces, worshipping,
Transliterated Arabic Qul aminoo bihi aw la tu/minoo inna allatheena ootoo alAAilma min qablihi itha yutla AAalayhim yakhirroona lil-athqani sujjadan
017:108

Pickthall Saying: Glory to our Lord! Verily the promise of our Lord must be fulfilled.
Yusuf Ali "And they say: 'Glory to our Lord! Truly has the promise of our Lord been fulfilled!'"
Hilali-Khan And they say: "Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled."
Shakir And they say: Glory be to our Lord! most surely the promise of our Lord was to be fulfilled.
Sher Ali And say, `Holy is our Lord. Surely, the promise of our Lord is bound to be fulfilled.'
Khalifa They say, "Glory be to our Lord. This fulfills our Lord's prophecy."
Arberry and say, "Glory be to our Lord! Our Lord's promise is performed."
Palmer and they say, "Celebrated be the praises of our Lord! verily, the promise of our Lord is ever fulfilled"-
Rodwell and say: "Glory be to God! the promise of our Lord is made good!"
Sale and say, our Lord be praised, for that the promise of our Lord is surely fulfilled!
Transliterated Arabic Wayaqooloona subhana rabbina in kana waAAdu rabbina lamafAAoolan
017:109

Pickthall They fall down on their faces, weeping, and it increaseth humility in them.
Yusuf Ali They fall down on their faces in tears, and it increases their (earnest) humility.
Hilali-Khan And they fall down on their faces weeping and it adds to their humility.
Shakir And they fall down on their faces weeping, and it adds to their humility.
Sher Ali They fall down on their faces weeping, and it increases humility in them.
Khalifa They fall down on their chins, prostrating and weeping, for it augments their reverence.
Arberry And they fall down upon their faces weeping; and it increases them in humility.'
Palmer they fall down upon their beards weeping, and it increases their humility.'
Rodwell They fall down on their faces weeping, and It increaseth their humility.
Sale And they fall down on [their] faces, weeping; and [the hearing thereof] increaseth their humility.
Transliterated Arabic Wayakhirroona lil-athqani yabkoona wayazeeduhum khushooAAan
017:110

Pickthall Say (unto mankind): Cry unto Allah, or cry unto the Beneficent, unto whichsoever ye cry (it is the same). His are the most beautiful names. And thou (Muhammad), be not loud-voiced in thy worship nor yet silent therein, but follow a way between.
Yusuf Ali Say: "Call upon God, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names. Neither speak thy Prayer aloud, nor speak it in a low tone, but seek a middle course between."
Hilali-Khan Say (O Muhammad SAW): "Invoke Allah or invoke the Most Beneficent (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names. And offer your Salat (prayer) neither aloud nor in a low voice, but follow a way between.
Shakir Say: Call upon Allah or call upon, the Beneficent God; whichever you call upon, He has the best names; and do not utter your prayer with a very raised voice nor be silent with regard to it, and seek a way between these.
Sher Ali Say, `Call upon ALLAH or call upon Al-Rahman, by whichever name you call on HIM, HIS are the most beautiful names.' And utter not thy Prayer aloud, nor utter it too low, but seek a way between.
Khalifa Say, "Call Him GOD, or call Him the Most Gracious; whichever name you use, to Him belongs the best names." You shall not utter your Contact Prayers (Salat) too loudly, nor secretly; use a moderate tone.
Arberry Say: 'Call upon God, or call upon the Merciful; whichsoever you call upon, to Him belong the Names Most Beautiful.' And be thou not loud in thy prayer, nor hushed therein, but seek thou for a way between that.
Palmer Say, 'Call on God, or call on the Merciful One, whichever ye may call on Him by; for His are the best of names.' And do not say thy prayers openly, nor yet murmur them, but seek a way between these.
Rodwell SAY: Call upon God (Allah), or call upon the God of Mercy (Arrahman), by whichsoever ye will invoke him: He hath most excellent names. And be not loud in thy prayer, neither pronounce it too low; but between these follow a middle way:
Sale Say, call upon God, or call on the Merciful: By which soever [of the two names] ye invoke [him, it is equal]; for he hath most excellent names. Pronounce not thy prayer aloud, neither pronounce it with two low a voice, but follow a [middle] way between these:
Transliterated Arabic Quli odAAoo Allaha awi odAAoo alrrahmana ayyan ma tadAAoo falahu al-asmao alhusna wala tajhar bisalatika wala tukhafit biha waibtaghi bayna thalika sabeelan
017:111

Pickthall And say: Praise be to Allah, Who hath not taken unto Himself a son, and Who hath no partner in the Sovereignty, nor hath He any protecting friend through dependence. And magnify Him with all magnificence.
Yusuf Ali Say: "Praise be to God, who begets no son, and has no partner in (His) dominion: Nor (needs) He any to protect Him from humiliation: yea, magnify Him for His greatness and glory!"
Hilali-Khan And say: "All the praises and thanks be to Allah, Who has not begotten a son (nor an offspring), and Who has no partner in (His) Dominion, nor He is low to have a Wali (helper, protector or supporter). And magnify Him with all the magnificence, [Allahu-Akbar (Allah is the Most Great)]."
Shakir And say: (All) praise is due to Allah, Who has not taken a son and Who has not a partner in the kingdom, and Who has not a helper to save Him from disgrace; and proclaim His greatness magnifying (Him).
Sher Ali And say, `All praise belongs to ALLAH who has taken unto Himself no son, and who has no partner in HIS kingdom, nor has HE anyone to help HIM because of any weakness of HIS.' And proclaim HIS greatness, glorifying HIM.
Khalifa And proclaim: "Praise be to GOD, who has never begotten a son, nor does He have a partner in His kingship, nor does He need any ally out of weakness," and magnify Him constantly.
Arberry And say: 'Praise belongs to God, who has not taken to Him a son, and who has not any associate in the Kingdom, nor any protector out of humbleness.' And magnify Him with repeated magnificats.
Palmer And say, 'Praise belongs to God, who has not taken to Himself a son, and has not had a partner in His kingdom, nor had a patron against (such) abasement.' And magnify Him greatly!
Rodwell And SAY: Praise be to God who hath not begotten a son, who hath no partner in the Kingdom, nor any protector on account of weakness. And magnify him by proclaiming His greatness.
Sale And say, praise [be] unto God, who hath not begotten any child; who hath no partner in the kingdom, nor hath any to protect him from contempt: And magnify him by proclaiming his greatness.
Transliterated Arabic Waquli alhamdu lillahi allathee lam yattakhith waladan walam yakun lahu shareekun fee almulki walam yakun lahu waliyyun mina alththulli wakabbirhu takbeeran
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