The Lord Complete Holy Book the English Quran

 

Compared Translations of the meaning of the Quran

 

# (18) The Cave (Al-Kahf)

Compared Translations of the meaning of the Quran - Sura 18
al-Kahf - The Cave
Total Verses: 110


al-Kahf 018:001

18:1 سورة الكهف بسم الله الرحمن الرحيم ــــ الحمد لله الذي انزل على عبده الكتاب ولم يجعل له عوجا


TransliterationAlhamdu lillahi allathee anzala AAala AAabdihi alkitaba walam yajAAal lahu AAiwajan
LiteralThe praise/gratitude (is) to God who descended on His worshipper/slave The Book , and He did not make/create for it crookedness/indirectness .

Yusuf AliPraise be to Allah, Who hath sent to His Servant the Book, and hath allowed therein no Crookedness:
PickthalPraise be to Allah Who hath revealed the Scripture unto His slave, and hath not placed therein any crookedness,
Arberry Praise belongs to God who has sent down upon His servant the Book and has not assigned unto it any crookedness;
Shakir(All) praise is due to Allah, Who revealed the Book to His servant and did not make in it any crookedness.
SarwarPraise be to God. He has sent the Book to His servant and has made it a flawless guide (for human beings)
KhalifaPraise GOD, who revealed to His servant this scripture, and made it flawless.
Hilali/KhanAll the praises and thanks be to Allah, Who has sent down to His slave (Muhammad SAW) the Book (the Quran), and has not placed therein any crookedness.
H/K/Saheeh[All] praise is [due] to Allah, who has sent down upon His Servant the Book and has not made therein any deviance.
MalikPraise be to Allah Who has revealed the Book to His servant and did not make it complicated.[1]
QXPAll beauty and balance in the Universe is the living evidence that Allah is Praiseworthy. Praise be to Allah who has revealed this Book to His servant, and made it flawless.
Maulana AliPraise be to Allah! Who revealed the Book to His servant, and allowed not therein any crookedness,
Free MindsPraise be to God who sent down the Scripture to His servant, and He did not make in it any crookedness.
Qaribullah Praise belongs to Allah who has sent down the Book to His worshiper (Prophet Muhammad) and has not made any crookedness in it,

George SalePraise be unto God, who hath sent down unto his servant the book of the Koran, and hath not inserted any crookedness, but hath made it a strait rule:
JM RodwellPRAISE be to God, who hath sent down the Book to his servant, and hath not made it tortuous

AsadALL PRAISE is due to God, who has bestowed. this divine writ from on high upon His servant, and has not allowed any deviousness to obscure its meaning:'



al-Kahf 018:002

18:2 قيما لينذر باسا شديدا من لدنه ويبشر المؤمنين الذين يعملون الصالحات ان لهم اجرا حسنا


TransliterationQayyiman liyunthira ba/san shadeedan min ladunhu wayubashshira almu/mineena allatheena yaAAmaloona alssalihati anna lahum ajran hasanan
LiteralA straight/valuable (Book) to warn/give notice (of) a severe power/might from at Him, and (it) announces good news (to) the believers those who make/do the correct/righteous deeds , that (E) for them (is a) good/beautiful reward .

Yusuf Ali(He hath made it) Straight (and Clear) in order that He may warn (the godless) of a terrible Punishment from Him, and that He may give Glad Tidings to the Believers who work righteous deeds, that they shall have a goodly Reward,
Pickthal(But hath made it) straight, to give warning of stern punishment from Him, and to bring unto the believers who do good works the news that theirs will be a fair reward,
Arberry right, to warn of great violence from Him, and to give good tidings unto the believers, who do righteous deeds, that theirs shall be a goodly wage
ShakirRightly directing, that he might give warning of severe punishment from Him and give good news to the believers who do good that they shall have a goodly reward,
Sarwarso that he could warn them of His stern retribution, give the glad news of the best and everlasting reward to the righteously striving believers,
KhalifaA perfect (scripture) to warn of severe retribution from Him, and to deliver good news to the believers who lead a righteous life, that they have earned a generous recompense.
Hilali/Khan(He has made it) Straight to give warning (to the disbelievers) of a severe punishment from Him, and to give glad tidings to the believers (in the Oneness of Allah Islamic Monotheism), who work righteous deeds, that they shall have a fair reward (i.e. Paradise).
H/K/Saheeh[He has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds that they will have a good reward
MalikIt is straightforward so that He may warn about the terrible punishment for the unbelievers from Him and give good news to the believers who do good deeds that they shall have a goodly reward,[2]
QXPA Perfect Book, unerringly straight, meant to warn people of the destructive results of their wrongdoings. And to give good news to those who believe in the Message and make reforms in their individual and collective lives, that theirs shall be a generous Reward.
Maulana AliRightly directing, to give warning of severe punishment from Him and to give good news to the believers who do good that theirs is a goodly reward,
Free MindsIt is valuable, giving warning of the severe punishment from Him; and it gives glad tidings to the believers who do good works, that they will have a fair reward.
Qaribullah unswerving. To warn of great violence from Him, and to give good tidings to the believers who do good deeds that theirs shall be a goodly wage

George SaleThat He should threaten a grievous punishment unto the unbelievers, from his presence; and should bear good tidings unto the faithful, who work righteousness, that they shall receive an excellent reward, namely, paradise,
JM RodwellBut direct; that it may warn of a grievous woe from him, and announce to the faithful who do the things that are right, that a goodly reward,

Asad[a divine writ] unerringly straight, meant to warn [the godless] of a severe punishment from Him, and to give unto the believers who do good works the glad tiding that theirs shall be a goodly reward-



al-Kahf 018:003

18:3 ماكثين فيه ابدا


TransliterationMakitheena feehi abadan
Literal(They) are remaining/residing in it forever/eternally (E).

Yusuf AliWherein they shall remain for ever:
PickthalWherein they will abide for ever;
Arberry therein to abide for ever,
ShakirStaying in it for ever;
Sarwarwherein they shall remain forever,
KhalifaWherein they abide forever.
Hilali/KhanThey shall abide therein forever.
H/K/SaheehIn which they will remain forever
Malikwhich they will enjoy forever.[3]
QXPA state of Bliss in which they shall dwell beyond the count of time.
Maulana AliStaying in it for ever;
Free MindsIn which they will abide eternally.
Qaribullah and they will live for ever therein.

George Salewherein they shall remain for ever:
JM Rodwellwherein they shall abide for ever, awaiteth them;

Asad[a state of bliss] in which they. shall dwell beyond the count of time.



al-Kahf 018:004

18:4 وينذر الذين قالوا اتخذ الله ولدا


TransliterationWayunthira allatheena qaloo ittakhatha Allahu waladan
LiteralAnd He/it warns/gives notice (to) those who said: "God took/received a child (a son)."

Yusuf AliFurther, that He may warn those (also) who say, "Allah hath begotten a son":
PickthalAnd to warn those who say: Allah hath chosen a son,
Arberry and to warn those who say, 'God has taken to Himself a son';
ShakirAnd warn those who say: Allah has taken a son.
Sarwarand admonish those who say that God has begotten a son.
KhalifaAnd to warn those who said, "GOD has begotten a son!"
Hilali/KhanAnd to warn those (Jews, Christians, and pagans) who say, "Allah has begotten a son (or offspring or children)."
H/K/SaheehAnd to warn those who say, "Allah has taken a son."
MalikFurther to warn those who say "Allah has begotten a son."[4]
QXPFurthermore, this Divine Writ is meant to warn all those who say, "God has taken unto Himself a son."
Maulana AliAnd to warn those who say: Allah has taken to Himself a son.
Free MindsAnd to warn those who said: "God has taken a son."
Qaribullah And it (the Koran) warns those who say: 'Allah has taken a son. '

George SaleAnd that He should warn those who say, God hath begotten issue;
JM RodwellAnd that it may warn those who say, "God hath begotten a Son."

AsadFurthermore, [this divine writ is meant] to warn all those who assert, "God has taken unto Himself a son."



al-Kahf 018:005

18:5 مالهم به من علم ولا لابائهم كبرت كلمة تخرج من افواههم ان يقولون الا كذبا


TransliterationMa lahum bihi min AAilmin wala li-aba-ihim kaburat kalimatan takhruju min afwahihim in yaqooloona illa kathiban
LiteralNothing from knowledge (is) to them with it (they have no knowledge of it) and nor to their fathers, a word/speech/sermon became big (that) emerges from their mouths, that they say except lies/denials/falsifications (about God).

Yusuf AliNo knowledge have they of such a thing, nor had their fathers. It is a grievous thing that issues from their mouths as a saying what they say is nothing but falsehood!
Pickthal(A thing) whereof they have no knowledge, nor (had) their fathers, Dreadful is the word that cometh out of their mouths. They speak naught but a lie.
Arberry they have no knowledge of it, they nor their fathers; a monstrous word it is, issuing out of their mouths; they say nothing but a lie.
ShakirThey have no knowledge of it, nor had their fathers; a grievous word it is that comes out of their mouths; they speak nothing but a lie.
SarwarNeither they nor their fathers had any knowledge of such utterance (that God has begotten a son). Whatever they say about (this matter) is vicious blasphemy and plain lies.
KhalifaThey possess no knowledge about this, nor did their parents. What a blasphemy coming out of their mouths! What they utter is a gross lie.
Hilali/KhanNo knowledge have they of such a thing, nor had their fathers. Mighty is the word that comes out of their mouths (i.e. He begot (took) sons and daughters). They utter nothing but a lie.
H/K/SaheehThey have no knowledge of it, nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie.
MalikThey have no knowledge about it, nor did their forefathers, this is a monstrous word that comes from their mouths. They speak nothing but a lie.[5]
QXPNo knowledge whatsoever have they of Him, and neither did their forefathers. An outrageous statement it is that comes out of their mouths, and nothing but falsehood do they utter!
Maulana AliThey have no knowledge of it, nor had their fathers. Grievous is the word that comes out of their mouths. They speak nothing but a lie.
Free MindsThey have no knowledge of this, nor do their fathers. Tremendous indeed is the word coming out of their mouths. They are but saying a lie!
Qaribullah . Surely, of this they have no knowledge, neither they nor their fathers; it is a monstrous word that comes from their mouths, they say nothing but a lie.

George Saleof which matter they have no knowledge, neither had their fathers. A grievous saying it is, which proceedeth from their mouths: They speak no other than a lie.
JM RodwellNo knowledge of this have either they or their fathers! A grievous saying to come out of their mouths! They speak no other than a lie!

AsadNo knowledge whatever have they of Him, and neither had their forefathers: dreadful -is this saying that comes out of their mouths, [and] nothing but falsehood do they utter!



al-Kahf 018:006

18:6 فلعلك باخع نفسك على اثارهم ان لم يؤمنوا بهذا الحديث اسفا


TransliterationFalaAAallaka bakhiAAun nafsaka AAala atharihim in lam yu/minoo bihatha alhadeethi asafan
LiteralSo maybe/perhaps you (are) exhausting/destroying yourself from anger sorrowfully/angrily on their tracks , if they do not believe with this the information/speech.

Yusuf AliThou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this Message.
PickthalYet it may be, if they believe not in this statement, that thou (Muhammad) wilt torment thy soul with grief over their footsteps.
Arberry Yet perchance, if they believe not in this tiding, thou wilt consume thyself, following after them, of grief.
ShakirThen maybe you will kill yourself with grief, sorrowing after them, if they do not believe in this announcement.
SarwarPerhaps you will destroy yourself out of grief because they disbelieve this Book.
KhalifaYou may blame yourself on account of their response to this narration, and their disbelieving in it; you may be saddened.
Hilali/KhanPerhaps, you, would kill yourself (O Muhammad SAW) in grief, over their footsteps (for their turning away from you), because they believe not in this narration (the Quran).
H/K/SaheehThen perhaps you would kill yourself through grief over them, [O Muúammad], if they do not believe in this message, [and] out of sorrow.
MalikO Muhammad! You probably will kill yourself in grief over them, if they do not believe in this Message (The Qur'an).[6]
QXP(O Messenger) Should you (in your compassion) grieve yourself to death if they are not willing to believe in this Message?
Maulana AliThen maybe thou wilt kill thyself with grief, sorrowing after them, if they believe not in this announcement.
Free MindsPerhaps you will torment yourself in grief over them, because they will not believe in this saying at all.
Qaribullah Yet perchance, if they do not believe in this tiding, you will consume yourself with grief and follow after them.

George SalePeradventure thou wilt kill thy self with grief after them, out of thy earnest zeal for their conversion, if they believe not in this new revelation of the Koran.
JM RodwellAnd haply, if they believe not in this new revelation, thou wilt slay thyself, on their very footsteps, out of vexation.

AsadBut wouldst thou, perhaps,' torment thyself to death with grief over them if they are not willing to believe in this message ?°



al-Kahf 018:007

18:7 انا جعلنا ماعلى الارض زينة لها لنبلوهم ايهم احسن عملا


TransliterationInna jaAAalna ma AAala al-ardi zeenatan laha linabluwahum ayyuhum ahsanu AAamalan
LiteralWe have made/put what (is) on the earth/Planet Earth (as) decoration/beauty for it, to test them which of them (is) better (in) a deed .

Yusuf AliThat which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct.
PickthalLo! We have placed all that is on the earth as an ornament thereof that We may try them: which of them is best in conduct.
Arberry We have appointed all that is on the earth for an adornment for it, and that We may try which of them is fairest in works;
ShakirSurely We have made whatever is on the earth an embellishment for it, so that We may try them (as to) which of them is best in works.
SarwarWe have caused earthly things to seem attractive so that We can see who will excel in good deeds.
KhalifaWe have adorned everything on earth, in order to test them, and thus distinguish those among them who work righteousness.
Hilali/KhanVerily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. (i.e.those who do good deeds in the most perfect manner, that means to do them (deeds) totally for Allahs sake and in accordance to the legal ways of the Prophet SAW ).
H/K/SaheehIndeed, We have made that which is on the earth adornment for it that We may test them [as to] which of them is best in deed.
MalikWe have decked the earth with all kinds of ornaments to test the people and to see which of them do the best deeds.[7]
QXP(We never ordained asceticism for mankind. It was something they invented (57:27)). Behold, We have Willed the earth to be pleasingly decorated. We make it a test for people to see for themselves as to which of them lives a balanced life. (18:30-31), (18:46), (67:2).
Maulana AliSurely We have made whatever is on the earth an embellishment for it, so that We may try which of them is best in works.
Free MindsWe have made what is on Earth an adornment for them, so that We will test them as to who is better in deeds.
Qaribullah We have appointed all that is on the earth an adornment for it, in order that We try which of them is finest in works.

George SaleVerily we have ordained whatsoever is on the earth for the ornament thereof, that we might make trial of men, and see which of them excelleth in works:
JM RodwellVerily, we have made all that is on earth as its adornment, that we might make trial who among mankind would excel in works:

AsadBehold, We have willed that all beauty on earth be a means by which We put men to a test,' [showing] which of them are best in conduct;



al-Kahf 018:008

18:8 وانا لجاعلون ماعليها صعيدا جرزا


TransliterationWa-inna lajaAAiloona ma AAalayha saAAeedan juruzan
LiteralAnd We are making/putting (E) what (is) on it destroyed/infertile dust.

Yusuf AliVerily what is on earth we shall make but as dust and dry soil (without growth or herbage).
PickthalAnd lo! We shall make all that is thereon a barren mound.
Arberry and We shall surely make all that is on it barren dust.
ShakirAnd most surely We will make what is on it bare ground without herbage.
SarwarLet it be known that We will turn all things on earth into dust.
KhalifaInevitably, we will wipe out everything on it, leaving it completely barren.
Hilali/KhanAnd verily! We shall make all that is on it (the earth) a bare dry soil (without any vegetation or trees, etc.).
H/K/SaheehAnd indeed, We will make that which is upon it [into] a barren ground.
MalikIn the end We shall reduce all that is on it to a barren wasteland.[8]
QXPAnd, verily, We shall reduce all that is on earth to barren dust!
Maulana AliAnd We shall surely make what is on it dust, without herbage.
Free MindsAnd We will then make what is on it a barren wasteland.
Qaribullah We will surely reduce all that is on it to barren dust.

George SaleAnd we will surely reduce whatever is thereon, to dry dust.
JM RodwellBut we are surely about to reduce all that is thereon to dust!

Asadand, verily, [in time] We shall reduce all that is on it to barren dust!



al-Kahf 018:009

18:9 ام حسبت ان اصحاب الكهف والرقيم كانوا من اياتنا عجبا


TransliterationAm hasibta anna as-haba alkahfi waalrraqeemi kanoo min ayatina AAajaban
LiteralOr (have) you thought/supposed that (E) the cave's and The Book's/inscription's owners/company , were (in) astonishment/amazement from Our verses/signs/evidences? (Did you think that the cave's and The Book's people were strange or amazing?)

Yusuf AliOr dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Sign?
PickthalOr deemest thou that the People of the Cave and the Inscription are a wonder among Our portents?
Arberry Or dost thou think the Men of the Cave and Er-Rakeem were among Our signs a wonder?
ShakirOr, do you think that the Fellows of the Cave and the Inscription were of Our wonderful signs?
SarwarDo you not think that the story of the Companions of the Cave and the Inscription was one of Our marvelous miracles?
KhalifaWhy else do you think we are telling you about the people of the cave, and the numbers connected with them? They are among our wondrous signs.
Hilali/KhanDo you think that the people of the Cave and the Inscription (the news or the names of the people of the Cave) were a wonder among Our Signs?
H/K/SaheehOr have you thought that the companions of the cave and the inscription were, among Our signs, a wonder?
MalikDo you think that the Companions of the Cave and of Ar- Raqeem (this may refer to the name of their dog, or the tablet on which their names were inscribed or the mountain in which the cave is situated) were among Our wonderful signs?[9]
QXPDo you think that the Dwellers of the Cave, the Upholders of Raqeem (the Inscribed Gospel) (were some supernatural beings) more wondrous than Our other signs? (Nay, strange legends became famous about them).
Maulana AliOr, thinkest thou that the companions of the Cave and the Inscription were of Our wonderful signs?
Free MindsDid you perceive that the dwellers of the cave and the numbers related were of Our wondrous signs?
Qaribullah Or, do you think the companions of the Cave and the tomb stone were a wonder among Our signs?

George SaleDost thou consider that the companions of the cave, and Al Rakim, were one of our signs, and a great miracle?
JM RodwellHast thou reflected that the Inmates of THE CAVE and of Al Rakim were on our wondrous signs?

Asad[AND SINCE the life of this world is but a test,]° dost thou [really] think that [the parable of] the Men of the Cave and of [their devotion to] the scriptures could be deemed more wondrous than any [other] of Our messages?



al-Kahf 018:010

18:10 اذ اوى الفتية الى الكهف فقالوا ربنا اتنا من لدنك رحمة وهيئ لنا من امرنا رشدا


TransliterationIth awa alfityatu ila alkahfi faqaloo rabbana atina min ladunka rahmatan wahayyi/ lana min amrina rashadan
LiteralWhen the youths/servants took shelter/refuge to (in) the cave , so they said: "Our Lord give/bring us from at You mercy and prepare/make possible for us from our matter/affair (a) correct/right guidance."

Yusuf AliBehold, the youths betook themselves to the Cave: they said, "Our Lord! bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!"
PickthalWhen the young men fled for refuge to the Cave and said: Our Lord! Give us mercy from Thy presence, and shape for us right conduct in our plight.
Arberry When the youths took refuge in the Cave saying, 'Our lord, give us mercy from Thee, and furnish us with rectitude in our affair.'
ShakirWhen the youths sought refuge in the cave, they said: Our Lord! grant us mercy from Thee, and provide for us a right course in our affair.
SarwarWhen the youth sought refuge in the cave they prayed "Lord, grant us mercy and help us to get out of this trouble in a righteous way".
KhalifaWhen the youths took refuge in the cave, they said, "Our Lord, shower us with Your mercy, and bless our affairs with Your guidance."
Hilali/Khan(Remember) when the young men fled for refuge (from their disbelieving folk) to the Cave, they said: "Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!"
H/K/Saheeh[Mention] when the youths retreated to the cave and said, "Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance."
MalikWhen those young men took refuge in the cave, they said "Our Lord! Have mercy on us from Yourself and guide us out of our ordeal."[10]
QXPAs they fled for refuge to the Cave (outside Ephesus), they prayed, "Our Lord! Bestow on us Grace from Yourself and endow us with insight into the right (and wrong) of all situations.
Maulana AliWhen the youths sought refuge in the Cave, they said: Our Lord, grant us mercy from Thyself, and provide for us a right course in our affair.
Free MindsWhen the youths hid in the cave, and they said: "Our Lord, bring us a mercy from Yourself, and help us in our affair!"
Qaribullah When the youths sought refuge in the Cave, they said: 'Lord give us from Your Mercy and furnish us with rectitude in our affair. '

George SaleWhen the young men took refuge in the cave, they said, O Lord, grant us mercy from before thee, and dispose our business for us to a right issue.
JM RodwellWhen the youths betook them to the cave they said, "O our Lord! grant us mercy from before thee, and order for us our affair aright."

AsadWhen those youths took refuge in the cave, they prayed: "O our Sustainer! Bestow on us grace from Thyself, and endow us, whatever our [outward] condition, with consciousness of what is right!"



al-Kahf 018:011

18:11 فضربنا على اذانهم في الكهف سنين عددا


TransliterationFadarabna AAala athanihim fee alkahfi sineena AAadadan
LiteralSo We stamped/resided/palpitated (refer to in dictionary) on their ears in the cave numerous years.

Yusuf AliThen We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard not):
PickthalThen We sealed up their hearing in the Cave for a number of years.
Arberry Then We smote their ears many years in the Cave.
ShakirSo We prevented them from hearing in the cave for a number of years.
SarwarWe sealed their ears in the cave for a number of years.
KhalifaWe then sealed their ears in the cave for a predetermined number of years.
Hilali/KhanTherefore We covered up their (sense of) hearing (causing them, to go in deep sleep) in the Cave for a number of years.
H/K/SaheehSo We cast [a cover of sleep] over their ears within the cave for a number of years.
MalikSo We put upon their ears a cover (put them into a deep sleep) for a number of years in the cave,[11]
QXPAnd thereupon We veiled their ears in the Cave for some years. (They remained isolated, hiding from the soldiers of Emperor Decius during his reign, 249-251 C.E.).
Maulana AliSo We prevented them from hearing in the Cave for a number of years,
Free MindsSo We sealed upon their ears in the cave for a number of years.
Qaribullah For many years We sealed up their hearing in the Cave,

George SaleWherefore We struck their ears with deafness, so that they slept without disturbance in the cave for a great number of years:
JM RodwellThen struck we upon their ears with deafness in the cave for many a year:

AsadAnd thereupon We veiled their ears in the cave9 for many a year,



al-Kahf 018:012

18:12 ثم بعثناهم لنعلم اي الحزبين احصى لما لبثوا امدا


TransliterationThumma baAAathnahum linaAAlama ayyu alhizbayni ahsa lima labithoo amadan
LiteralThen We sent/resurrected/revived them to know which (of) the two groups/parties (is) more counting/controlling to what time they remained/waited .

Yusuf AliThen We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried!
PickthalAnd afterward We raised them up that We might know which of the two parties would best calculate the time that they had tarried.
Arberry Afterwards. We raised them up again, that We might know which of the two parties would better calculate the while they had tarried.
ShakirThen We raised them up that We might know which of the two parties was best able to compute the time for which they remained.
SarwarThen We roused them to find out which of the party had the correct account of the duration of their sleep in the cave.
KhalifaThen we resurrected them to see which of the two parties could count the duration of their stay therein.
Hilali/KhanThen We raised them up (from their sleep), that We might test which of the two parties was best at calculating the time period that they had tarried.
H/K/SaheehThen We awakened them that We might show which of the two factions was most precise in calculating what [extent] they had remained in time.
Malikand then awakened them to find out which of the two parties (believers and nonbelievers who were arguing about the fact of life after death) could best tell the length of their stay.[12]
QXPAnd then We caused them to rise (out of the Cave). We let them know for themselves which of the two groups, (the young men with their friends in town, or their opponents), had better availed the time. (The Dwellers of the Cave had maintained secret communication with like-minded people in Ephesus).
Maulana AliThen We raised them up that We might know which of the two parties was best able to calculate the time for which they remained.
Free MindsThen We sent them to know which of the two groups had remained for as long as they stayed.
Qaribullah and thereafter We revived them to find out which of the two parties could best calculate the length of their stay.

George SaleThen We awaked them, that We might know which of the two parties was more exact in computing the space which they had remainded there.
JM RodwellThen we awaked them that we might know which of the two parties could best reckon the space of their abiding.

Asadand then We awakened them:` [and We did all this] so that We might mark out [to the world]" which of the two points of view showed a better comprehension of the time-span during which they had remained in this state. '



al-Kahf 018:013

18:13 نحن نقص عليك نباهم بالحق انهم فتية امنوا بربهم وزدناهم هدى


TransliterationNahnu naqussu AAalayka nabaahum bialhaqqi innahum fityatun amanoo birabbihim wazidnahum hudan
LiteralWe narrate/inform on (to) you their information/news with the truth , that they truly are youths/servants , they believed with their Lord, and We increased them guidance.

Yusuf AliWe relate to thee their story in truth: they were youths who believed in their Lord, and We advanced them in guidance:
PickthalWe narrate unto thee their story with truth. Lo! they were young men who believed in their Lord, and We increased them in guidance.
Arberry We will relate to thee their tidings truly. They were youths who believed in their Lord, and We increased them in guidance.
ShakirWe relate to you their story with the truth; surely they were youths who believed in their Lord and We increased them in guidance.
SarwarWe tell you this story for a genuine purpose. They were young people who believed in their Lord and We gave them further guidance.
KhalifaWe narrate to you their history, truthfully. They were youths who believed in their Lord, and we increased their guidance.
Hilali/KhanWe narrate unto you (O Muhammad SAW) their story with truth: Truly! They were young men who believed in their Lord (Allah), and We increased them in guidance.
H/K/SaheehIt is We who relate to you, [O Muúammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.
MalikNow We tell you their real story. They were young men who believed in their Lord, and on them We had bestowed Our guidance.[13]
QXPAnd now (contrary to hearsay) We shall relate to you (O Prophet) their true history. Behold, they were young men who truly believed in their Lord and We increased them in guidance.
Maulana AliWe relate to thee their story with truth. Surely they were youths who believed in their Lord and We increased them in guidance.
Free MindsWe narrate to you their news with truth. They were youths who believed in their Lord, and We increased them in guidance.
Qaribullah In truth We tell to you their news. They were young men who believed in their Lord, and We increased them in guidance.

George SaleWe will relate unto thee their history with truth. Verily they were young men who had believed in their Lord; and We had abundantly directed them:
JM RodwellWe will relate to thee their tale with truth. They were youths who had believed in their Lord, and in guidance had we increased them;

Asad[And now] We shall truly relate to thee their story:" Behold, they were young men who had attained to faith in their Sustainer: and [so] We deepened their consciousness of the right way"



al-Kahf 018:014

18:14 وربطنا على قلوبهم اذ قاموا فقالوا ربنا رب السماوات والارض لن ندعوا من دونه الها لقد قلنا اذا شططا


TransliterationWarabatna AAala quloobihim ith qamoo faqaloo rabbuna rabbu alssamawati waal-ardi lan nadAAuwa min doonihi ilahan laqad qulna ithan shatatan
LiteralAnd We strengthened/braced , on their hearts/minds , when they stood/kept up , so they said: "Our Lord, Lord (of) the skies/space and the earth/Planet Earth, we will never/not call from other than Him, a god, (what) we had then said (is) being unjust/excess of the limit ."

Yusuf AliWe gave strength to their hearts: Behold, they stood up and said: "Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed have uttered an enormity!
PickthalAnd We made firm their hearts when they stood forth and said: Our Lord is the Lord of the heavens and the earth. We cry unto no Allah beside Him, for then should we utter an enormity.
Arberry And We strengthened their hearts, when they stood up and said, 'Our Lord is the Lord of the heavens and earth; we will not call upon any god, apart from Him, or then we had spoken outrage.
ShakirAnd We strengthened their hearts with patience, when they stood up and said: Our Lord is the Lord of the heavens and the earth; we will by no means call upon any god besides Him, for then indeed we should have said an extravagant thing.
SarwarWe strengthened their hearts when they stood up against the idols and said, "Our Lord is the Lord of the heavens and the earth. We shall never worship anyone other than Him lest we commit blasphemy.
KhalifaWe strengthened their hearts when they stood up and proclaimed: "Our only Lord is the Lord of the heavens and the earth. We will never worship any other god beside Him. Otherwise, we would be far astray.
Hilali/KhanAnd We made their hearts firm and strong (with the light of Faith in Allah and bestowed upon them patience to bear the separation of their kith and kin and dwellings, etc.) when they stood up and said: "Our Lord is the Lord of the heavens and the earth, never shall we call upon any ilah (god) other than Him; if we did, we should indeed have uttered an enormity in disbelief.
H/K/SaheehAnd We made firm their hearts when they stood up and said, "Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.
MalikWe put courage in their hearts when they stood up and declared: "Our Lord is the Lord of the heavens and the earth, we shall never appeal to any other deity except Him, for if we do, we shall be saying something improper.[14]
QXPWe strengthened their hearts, and they took a firm stand. They said to one another, "Our only Lord is the Sustainer of the heavens and the earth. Never shall we submit to any 'authority' other than Him. If we did or even uttered such wrong, we would be splitting our own personalities."
Maulana AliAnd We strengthened their hearts when they stood up and said: Our Lord is the Lord of the heavens and the earth; we call upon no god beside Him, for then indeed we should utter an enormity.
Free MindsAnd We made firm their hearts when they stood and said: "Our Lord, the Lord of heavens and Earth, we will not call besides Him any god. If we have done so then it was in error."
Qaribullah We strengthened their hearts when they stood up and said: 'Our Lord is the Lord of the heavens and the earth. We will call on no other god except Him; (for if we did), we would have spoken outrageously (in disbelief),

George SaleAnd We fortified their hearts with constancy when they stood before the tyrant; and they said, our Lord is the Lord of heaven and earth: We will by no means call on any god besides Him; for then should we surely utter an extravagance.
JM RodwellAnd we had made them stout of heart, when they stood up and said, "Our Lord is Lord of the Heavens and of the Earth: we will call on no other God than Him; for in that case we had said a thing outrageous.

Asadand endowed their hearts with strength, so that they stood up" and said [to one another]: "Our Sustainer is the Sustainer of the heavens and the earth. Never shall we invoke any deity other than Him: [if we did,] we should indeed have uttered an enormity!



al-Kahf 018:015

18:15 هؤلاء قومنا اتخذوا من دونه الهة لولاياتون عليهم بسلطان بين فمن اظلم ممن افترى على الله كذبا


TransliterationHaola-i qawmuna ittakhathoo min doonihi alihatan lawla ya/toona AAalayhim bisultanin bayyinin faman athlamu mimmani iftara AAala Allahi kathiban
LiteralThose (are) Our nation they took from other than Him gods, if only they come on them with a proof/authority , clear/shown/explained, so who (is) more unjust/oppressive than who fabricated/cut and split on (about) God lies/denials/falsifications?

Yusuf Ali"These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against Allah?
PickthalThese, our people, have chosen (other) gods beside Him though they bring no clear warrant (vouchsafed) to them. And who doth greater wrong than he who inventeth a lie concerning Allah?
Arberry These our people have taken to them other gods, apart from Him. Ah, if only they would bring some clear authority regarding them! But who does greater evil than he who forges against God a lie?
ShakirThese our people have taken gods besides Him; why do they not produce any clear authority in their support? Who is then more unjust than he who forges a lie against Allah?
SarwarOur people have considered other things equal to God. Why cannot they present clear proof in support of their claim. Who is more unjust than one who invents falsehood against God?"
Khalifa"Here are our people setting up gods beside Him. If only they could provide any proof to support their stand! Who is more evil than the one who fabricates lies and attributes them to GOD?
Hilali/Khan"These our people have taken for worship aliha (gods) other than Him (Allah). Why do they not bring for them a clear authority? And who does more wrong than he who invents a lie against Allah.
H/K/SaheehThese, our people, have taken besides Him deities. Why do they not bring for [worship of] them a clear authority? And who is more unjust than one who invents about Allah a lie?"
MalikThese people of ours have taken for worship other gods besides Him; if they are right, why do they not bring forth any convincing proof of their divinity? Who is more wicked than the one who invents a lie about Allah?"[15]
QXP"The people of our nation are obeying false authorities instead of Him, without any clear evidence to support their behavior. And who does greater wrong than he who invents a lie about God?"
Maulana AliThese our people have taken gods beside Him. Why do they not bring clear authority for them? Who is then more unjust than he who forges a lie against Allah?
Free Minds"Here are our people, they have taken gods besides Him, while they do not come with any clear authority. Who then is more wicked than one who invents lies about God?"
Qaribullah These, our nation have taken to themselves gods, other than Allah. Why do they not bring some clear authority regarding them! Who does greater evil than he who forges a lie against Allah? '

George SaleThese our fellow people have taken other gods, besides Him; although they bring no demonstrative argument for them: And who is more unjust than he who deviseth a lie concerning God?
JM RodwellThese our people have taken other gods beside Him, though they bring no clear proof for them; but, who more iniquitous than he who forgeth a lie of God?

AsadThese people of ours have taken to worshipping [other] deities instead of Him, without being able to" adduce any reasonable evidence in support of their beliefs;' and who could be more wicked than he who invents a lie about God?'a



al-Kahf 018:016

18:16 واذا اعتزلتموهم ومايعبدون الا الله فاووا الى الكهف ينشر لكم ربكم من رحمته ويهيئ لكم من امركم مرفقا


TransliterationWa-ithi iAAtazaltumoohum wama yaAAbudoona illa Allaha fa/woo ila alkahfi yanshur lakum rabbukum min rahmatihi wayuhayyi/ lakum min amrikum mirfaqan
LiteralAnd when you separated/isolated/withdrew yourselves from them and what they worship, except God, so takeshelter/refuge to the cave , your Lord spreads/extends for you from His mercy, and He prepares/makes possible for you from your matter/affair convenience/benefit/help.

Yusuf Ali"When ye turn away from them and the things they worship other than Allah, betake yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair towards comfort and ease."
PickthalAnd when ye withdraw from them and that which they worship except Allah, then seek refuge in the Cave; your Lord will spread for you of His mercy and will prepare for you a pillow in your plight.
Arberry So, when you have gone apart from them and that they serve, excepting God, take refuge in the Cave, and your Lord will unfold to you of His mercy, and will furnish -- you with a gentle issue of your affair.'
ShakirAnd when you forsake them and what they worship save Allah, betake yourselves for refuge to the cave; your Lord will extend to you largely of His mercy and provide for you a profitable course in your affair.
Sarwar(They were told), "Now that you have abandoned them and what they worship instead of God, seek refuge in the cave. God will, certainly, grant you mercy and provide you with help to safely get out of this trouble."
Khalifa"Since you wish to avoid them, and their worshiping of other than GOD, let us take refuge in the cave. May your Lord shower you with His mercy and direct you to the right decision."
Hilali/Khan(The young men said to one another): "And when you withdraw from them, and that which they worship, except Allah, then seek refuge in the Cave, your Lord will open a way for you from His Mercy and will make easy for you your affair (i.e. will give you what you will need of provision, dwelling, etc.)."
H/K/Saheeh[The youths said to one another], "And when you have withdrawn from them and that which they worship other than Allah, retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility.
MalikThen in their mutual consultation they said: Now that we have withdrawn from them and denounced those deities whom they worship beside Allah, let us take refuge in some cave; our Lord will extend to us His mercy and facilitate us in disposing of our affairs."[16]
QXPThe young men conferred (with their friends, and among themselves), "Hence, now that you have withdrawn from them and all their submission instead of God, then seek refuge in the Cave. God will shower you with His Grace, and will set your affairs towards ease."
Maulana AliAnd when you withdraw from them and what they worship save Allah, take refuge in the Cave; your Lord will spread forth for you of His mercy, and provide for you a profitable course in your affair.
Free MindsSo when you withdraw from them and what they serve besides God, seek refuge in the cave, and your Lord will distribute His mercy upon you and prepare for your problem a solution.
Qaribullah When you depart from them and from what they worship, other than Allah, seek refuge in the Cave. Allah will extend His Mercy to you and will furnish you with a gentle issue of your affair.

George SaleAnd they said the one to the other, when ye shall separate yourselves from them, and from the deities which they worship, except God, fly into the cave: Your Lord will pour his mercy on you abundantly, and will dispose your business for you to advantage.
JM RodwellSo when ye shall have separated you from them and from that which they worship beside God, then betake you to the cave: Your Lord will unfold his mercy to you, and will order your affairs for you for the best."

AsadHence, now that you have withdrawn from them and from all that they worship instead of God, take refuge in that cave: God will spread His grace over you, and will endow you - whatever your [outward] condition - with all that your souls may need!`



al-Kahf 018:017

18:17 وترى الشمس اذا طلعت تزاور عن كهفهم ذات اليمين واذا غربت تقرضهم ذات الشمال وهم في فجوة منه ذلك من ايات الله من يهد الله فهو المهتد ومن يضلل فلن تجد له وليا مرشدا


TransliterationWatara alshshamsa itha talaAAat tazawaru AAan kahfihim thata alyameeni wa-itha gharabat taqriduhum thata alshshimali wahum fee fajwatin minhu thalika min ayati Allahi man yahdi Allahu fahuwa almuhtadi waman yudlil falan tajida lahu waliyyan murshidan
LiteralAnd you see the sun when it rose/ascended/appeared, it bends and curves/visits on their cave that of the right, and when it departed/declined/set, it parallels/crosses/passes them that of the left, and they are in an opening from it; that (is) from God's verses/signs/evidences; whom God guides so he is the guided, and whom He misguides/who misguides (others) so you will never/not find for him a guardian/ally a correct/right guide.

Yusuf AliThou wouldst have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the open space in the midst of the Cave. Such are among the Signs of Allah: He whom Allah, guides is rightly guided; but he whom Allah leaves to stray,- for him wilt thou find no protector to lead him to the Right Way.
PickthalAnd thou mightest have seen the sun when it rose move away from their cave to the right, and when it set go past them on the left, and they were in the cleft thereof. That was (one) of the portents of Allah. He whom Allah guideth, he indeed is led aright, and he whom He sendeth astray, for him thou wilt not find a guiding friend.
Arberry And thou mightest have seen the sun, when it rose, inclining from their Cave towards the right, and, when it set, passing them by on the left, while they were in a broad fissure of the Cave. That was one of God's signs; whomsoever God guides, he is rightly guided, and whomsoever He leads astray, thou wilt not find for him a protector to direct.
ShakirAnd you might see the sun when it rose, decline from their cave towards the right hand, and when it set, leave them behind on the left while they were in a wide space thereof. This is of the signs of Allah; whomsoever Allah guides, he is the rightly guided one, and whomsoever He causes to err, you shall not find for him any friend to lead (him) aright.
SarwarNo sunlight could reach them during their sleep in the cave. One could see the rising sun decline to the right of their cave and the setting sun move its way to the left whilst they were sleeping in an opening of the cave. This is one of the miracles of God. Whomever God guides receives the right guidance and you will never find a guardian or guide for those whom He causes to go astray.
KhalifaYou could see the sun when it rose coming from the right side of their cave, and when it set, it shone on them from the left, as they slept in the hollow thereof. This is one of GOD's portents. Whomever GOD guides is the truly guided one, and whomever He sends astray, you will not find for him a guiding teacher.
Hilali/KhanAnd you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the midst of the Cave. That is (one) of the Ayat (proofs, evidences, signs) of Allah. He whom Allah guides, is rightly guided; but he whom He sends astray, for him you will find no Walee (guiding friend) to lead him (to the right Path).
H/K/SaheehAnd [had you been present], you would see the sun when it rose, inclining away from their cave on the right, and when it set, passing away from them on the left, while they were [laying] within an open space thereof. That was from the signs of Allah. He whom Allah guides is the [rightly] guided, but he whom He leaves astray never will you find for him a protecting guide.
MalikIf you could look at them in the cave, it would appear to you that the rising sun declines to the right of their cavern, and as it sets, passes them on the left, while they lay in an open space in between. This is from the signs of Allah. He whom Allah guides is rightly guided; but he whom He lets go astray, you will find no guardian to lead him to the Right Way.[17]
QXPAnd you might have seen the sun rising on the right side of the Cave, and set, aside from them, on the left while they lived on in that spacious chamber. (The Cave lay North South and while it was roomy from inside its entrance was small). It is a sign of Allah that (He arranged for them excellent camouflage and) whom Allah guides is the rightly guided, and whom He lets go astray for violating the Divine Laws of guidance, for such, you will find no protector who would point out the right way.
Maulana AliAnd thou mightest see the sun, when it rose, decline from their Cave to the right, and when it set leave them behind on the left, while they were in a wide space thereof. This is the signs of Allah. He whom Allah guides, he is on the right way; and whom He leaves in error, thou wilt not find for him a friend to guide aright.
Free MindsAnd you see the sun when it rises, it visits their cave from the right, and when it sets, it touches them from the left, while they are in an enclosure from it. That is from God's signs. Whomever God guides is the guided one, and whomever He misguides, you will not find for him any ally to lead.
Qaribullah You might have seen the rising sun incline towards the right of their Cave, and, as it set go past them on the left, while they stayed within an open space in the Cave. That was one of the signs of Allah. He whom Allah guides is rightly guided; but he whom He leads astray you shall not find for him a guardian to guide him.

George SaleAnd thou mightest have seen the sun, when it had risen, to decline from their cave towards the right hand; and when it went down, to leave them on the left hand: And they were in the spacious part of the cave. This was one of the signs of God. Whomsoever God shall direct, he shall be rightly directed; and whomsoever He shall cause to err, thou shalt not find any to defend or to direct.
JM RodwellAnd thou mightest have seen the sun when it arose, pass on the right of their cave, and when it set, leave them on the left, while they were in its spacious chamber. This is one of the signs of God. Guided indeed is he whom God guideth; but for him whom He

AsadAnd [for many a year] thou might have seen the sun, on its rising, incline away from their cave on the right, and, on its setting, turn aside from them on the left, while they lived on in that spacious chamber,`° [bearing witness to] this of God's messages: He whom God guides, he alone has found the right way; whereas for him whom He lets go astray thou canst never find any protector who would point out the right way.



al-Kahf 018:018

18:18 وتحسبهم ايقاظا وهم رقود ونقلبهم ذات اليمين وذات الشمال وكلبهم باسط ذراعيه بالوصيد لو اطلعت عليهم لوليت منهم فرارا ولملئت منهم رعبا


TransliterationWatahsabuhum ayqathan wahum ruqoodun wanuqallibuhum thata alyameeni wathata alshshimali wakalbuhum basitun thiraAAayhi bialwaseedi lawi ittalaAAta AAalayhim lawallayta minhum firaran walamuli/ta minhum ruAAban
LiteralAnd you think/suppose them (to be) awake/alert, and they are asleep/lying down, and We turn them/turn them around that of the right (side), and that of the left (side), and their dog (is) spreading/extending its two arms (paws) at the cave/doorstep/mountain , if you saw/looked on/over them you would have turned away from them escaping/fleeing/running away, and you would have been filled (by) terror/fright from them.

Yusuf AliThou wouldst have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them.
PickthalAnd thou wouldst have deemed them waking though they were asleep, and We caused them to turn over to the right and the left, and their dog stretching out his paws on the threshold. If thou hadst observed them closely thou hadst assuredly turned away from them in flight, and hadst been filled with awe of them.
Arberry Thou wouldst have thought them awake, as they lay sleeping, while We turned them now to the right, now to the left,' and their dog 'stretching its paws on the threshold. Hadst thou observed them surely thou wouldst have .turned thy back on them in flight, and been filled with terror of them.
ShakirAnd you might think them awake while they were asleep and We turned them about to the right and to the left, while their dog (lay) outstretching its paws at the entrance; if you looked at them you would certainly turn back from them in flight, and you would certainly be filled with awe because of them.
SarwarOne would think them (the youths) awake while, in fact, they were sleeping. We turned their bodies from right to left and their dog stretched its front legs on the ground. Had one looked them over, he would have run away from them in terror.
KhalifaYou would think that they were awake, when they were in fact asleep. We turned them to the right side and the left side, while their dog stretched his arms in their midst. Had you looked at them, you would have fled from them, stricken with terror.
Hilali/KhanAnd you would have thought them awake, while they were asleep. And We turned them on their right and on their left sides, and their dog stretching forth his two forelegs at the entrance (of the Cave or in the space near to the entrance of the Cave (as a guard at the gate)). Had you looked at them, you would certainly have turned back from them in flight, and would certainly have been filled with awe of them.
H/K/SaheehAnd you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched his forelegs at the entrance. If you had looked at them, you would have turned from them in flight and been filled by them with terror.
MalikIf you could see them, you might have thought them awake, though they were asleep. We turned them about to their right and left sides, while their dog lay stretched out with his forepaws at the entrance. Had you looked at them you would have certainly turned your back and their sight would have made you flee in terror.[18]
QXPYou would have deemed that they were awake, even when they slept. (They remained alert round the clock). We caused them to frequently change their positions right and left. They had a faithful dog to guard the entrance, with its four paws outstretched, ready to hunt for them. The whole environment was awe-inspiring. Had you come upon them suddenly, you would have turned away from them in flight in awe.
Maulana AliAnd thou mightest think them awake while they were asleep, and We turned them about to the right and to the left, with their dog outstretching its paws at the entrance. If thou didst look at them, thou wouldst turn back from them in flight, and thou wouldst be filled with awe because of them.
Free MindsAnd you would think they are awake while they are asleep. And We turn them on the right-side and on the left-side, and their dog has his legs outstretched in their midst. If you looked upon them you would have run away from them and you would have been filled with terror from them!
Qaribullah You might have thought them awake, though they were sleeping. We turned them about to the right and to the left, while their dog stretched its paws at the entrance. Had you seen them you would surely have become filled with terror and turned your back on them in flight.

George SaleAnd thou wouldst have judged them to have been awake, while they were sleeping; and We caused them to turn themselves to the right hand, and to the left. And their dog stretched forth his fore-legs in the mouth of the cave: If thou hadst come suddenly upon them, verily thou wouldest have turned thy back and fled from them, and thou wouldest have been filled with fear at the sight of them.
JM RodwellAnd thou wouldst have deemed them awake, though they were sleeping: and we turned them to the right and to the left. And in the entry lay their dog with paws outstretched. Hadst thou come suddenly upon them, thou wouldst surely have turned thy back on them

AsadAnd thou wouldst have thought that they were awake, whereas they lay asleep. And We caused them to turn over repeatedly, now to the right, now to the left; and their dog [lay] on the threshold, its forepaws outstretched. Hadst thou come upon them [unprepared], thou wouldst surely have turned away from them in flight, and wouldst surely have been filled with awe of them."



al-Kahf 018:019

18:19 وكذلك بعثناهم ليتساءلوا بينهم قال قائل منهم كم لبثتم قالوا لبثنا يوما او بعض يوم قالوا ربكم اعلم بما لبثتم فابعثوا احدكم بورقكم هذه الى المدينة فلينظر ايها ازكى طعاما فلياتكم برزق منه وليتلطف ولايشعرن بكم احدا


TransliterationWakathalika baAAathnahum liyatasaaloo baynahum qala qa-ilun minhum kam labithtum qaloo labithna yawman aw baAAda yawmin qaloo rabbukum aAAlamu bima labithtum faibAAathoo ahadakum biwariqikum hathihi ila almadeenati falyanthur ayyuha azka taAAaman falya/tikum birizqin minhu walyatalattaf wala yushAAiranna bikum ahadan
LiteralAnd as/like that We sent/resurrected/revived them to ask/question each other between them, a speaker from them said: "How much (have) you stayed/remained ?" They said: "We stayed/remained a day or part of a day." They said: "Your Lord (is) more knowledgeable with what you stayed/remained , so send one of you with this your paper/money to the city/town so he looks/watches/waits (E) which/what (is a) more pure/correct food, so he comes to you with a provision/means of livelihood from it, and (he) should be courteous/polite , and do not make anyone feel/know/sense with (about) you."

Yusuf AliSuch (being their state), we raised them up (from sleep), that they might question each other. Said one of them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part of a day." (At length) they (all) said, "Allah (alone) knows best how long ye have stayed here.... Now send ye then one of you with this money of yours to the town: let him find out which is the best food (to be had) and bring some to you, that (ye may) satisfy your hunger therewith: And let him behave with care and courtesy, and let him not inform any one about you.
PickthalAnd in like manner We awakened them that they might question one another. A speaker from among them said: How long have ye tarried? They said: We have tarried a day or some part of a day, (Others) said: Your Lord best knoweth what ye have tarried. Now send one of you with this your silver coin unto the city, and let him see what food is purest there and bring you a supply thereof. Let him be courteous and let no man know of you.
Arberry And even so We raised them up again that they might question one another. One of them said, 'How long have you tarried?' They said, 'We have tarried a day, or part of a day.' They said, 'Your Lord knows very well how long you have tarried. Now send one of you forth with this silver to the city, and let him look for which of them has purest food, and bring you provision thereof; let him be courteous, and apprise no man of you.
ShakirAnd thus did We rouse them that they might question each other. A speaker among them said: How long have you tarried? They said: We have tarried for a day or a part of a day. (Others) said: Your Lord knows best how long you have tarried. Now send one of you with this silver (coin) of yours to the city, then let him see which of them has purest food, so let him bring you provision from it, and let him behave with gentleness, and by no means make your case known to any one:
SarwarWe roused them from their sleep so that they would question each other about their stay in the cave. One of them said, "How long do you think we have stayed here?" They replied, "A day or part of a day." They added, " Your Lord knows better how long we have stayed here. Let us send one of us with this money to the city to get some pure food so that we might eat. He should be careful so that no one will know about us. If they were to recognize us,
KhalifaWhen we resurrected them, they asked each other, "How long have you been here?" "We have been here one day or part of the day," they answered. "Your Lord knows best how long we stayed here, so let us send one of us with this money to the city. Let him fetch the cleanest food, and buy some for us. Let him keep a low profile, and attract no attention.
Hilali/KhanLikewise, We awakened them (from their long deep sleep) that they might question one another. A speaker from among them said: "How long have you stayed (here)?" They said: "We have stayed (perhaps) a day or part of a day." They said: "Your Lord (Alone) knows best how long you have stayed (here). So send one of you with this silver coin of yours to the town, and let him find out which is the good lawful food, and bring some of that to you. And let him be careful and let no man know of you.
H/K/SaheehAnd similarly, We awakened them that they might question one another. Said a speaker from among them, "How long have you remained [here]?" They said, "We have remained a day or part of a day." They said, Your Lord is most knowing of how long you remained. So send one of you with this silver coin of yours to the city and let him look to which is the best of food and bring you provision from it and let him be cautious. And let no one be aware of you.
MalikIn the same miraculous way We woke them up from sleep so that they could question one another. One of them asked: "How long have you been here?" The others answered: "Maybe we have been here for a day or part of a day." Finally they concluded: "Our Lord knows best how long we have stayed here. Anyhow let one of us go to the city with this silver coin, and let him find who has the purest food and bring us something to eat. Let him behave with caution and let him not disclose our whereabouts.[19]
QXPAnd so, when We caused them to rise (out of the Cave), they began to ask one another (about the next step). One of them asked, "How long have you been here?" "We have been here a day or part of a day!" they answered. Finally they said, "Your Lord knows best how long. (They were so committed to their mission that they hardly noticed how the days and nights went by). Let one of you go with these silver coins to the town, and look for the best available food, and bring you some provisions. But let him exercise caution, and by no means make anyone aware of you."
Maulana AliAnd thus did We rouse them that they might question each other. A speaker from among them said: How long have you tarried? They said: We have tarried for a day or a part of a day. (Others) said: Your Lord knows best how long you have tarried. Now send one of you with this silver (coin) of yours to the city, then let him see what food is purest, and bring you provision from it, and let him behave with gentleness, and not make your case known to anyone.
Free MindsAnd it was thus that We delivered them so they would ask themselves. A speaker from amongst them said: "How long have you stayed?" They said: "We stayed a day or part of a day." He said: "Your Lord is surely aware how long you stayed, so send one of you with these stamped coins of yours to the city, and let him see which is the tastiest food, and let him come with a provision of it. And let him be careful and let no one take notice of you."
Qaribullah As such We revived them so that they might question one another. 'How long have you stayed here? ' asked one of them. 'We have been here a day, or part of it, ' they replied. They said: 'Your Lord knows best how long we have stayed here. Let one of you go to the city with this silver (coin) and let him search for one who has the purest food and bring provision from it. Let him be courteous, but let no one sense it is you.

George SaleAnd so We awaked them from their sleep, that they might ask questions of one another. One of them spake and said, how long have ye tarried here? They answered, we have tarried a day, or part of a day. The others said, your Lord, best knoweth the time ye have tarried: And now send one of you with this your money into the city, and let him see which of its inhabitants hath the best and cheapest food, and let him bring you provision from him; and let him behave circumspectly, and not discover you to any one.
JM RodwellSo we awaked them that they might question one another. Said one of them, "How long have ye tarried here?" They said, "We have tarried a day or part of day." They said, "Your Lord knoweth best how long ye have tarried: Send now one of you with this your co

AsadAnd so, [in the course of time,] We awakened them;' and they began to ask one another [as to what had happened to them]." One of them asked: "How long have you remained thus?" [The others] answered: "We have remained thus a day, or part of a day." ' Said they [who were endowed with deeper insight]: "Your Sustainer knows best how long you have thus remained. Let, then, one of you go with these silver coins to the town, and let him find out what food is purest there, and bring you thereof [some] provisions. But let him behave with great care and by no means make anyone aware of you:



al-Kahf 018:020

18:20 انهم ان يظهروا عليكم يرجموكم او يعيدوكم في ملتهم ولن تفلحوا اذا ابدا


TransliterationInnahum in yathharoo AAalaykum yarjumookum aw yuAAeedookum fee millatihim walan tuflihoo ithan abadan
LiteralThat they truly if they see and know of/overcome on you, they stone you, or they return you in (to) their religion/faith, and you will never/not win/succeed then ever (E).

Yusuf Ali"For if they should come upon you, they would stone you or force you to return to their cult, and in that case ye would never attain prosperity."
PickthalFor they, if they should come to know of you, will stone you or turn you back to their religion; then ye will never prosper.
Arberry If they should get knowledge of you they will stone you, or restore you to their creed, then you will not prosper ever.
ShakirFor surely if they prevail against you they would stone you to death or force you back to their religion, and then you will never succeed.
Sarwarthey would certainly stone us to death or force us to follow their religion. Then we shall never be able to have everlasting happiness."
Khalifa"If they discover you, they will stone you, or force you to revert to their religion, then you can never succeed."
Hilali/Khan"For if they come to know of you, they will stone you (to death or abuse and harm you) or turn you back to their religion, and in that case you will never be successful."
H/K/SaheehIndeed, if they come to know of you, they will stone you or return you to their religion. And never would you succeed, then ever."
MalikFor if they find you out, they will stone you to death, or force you back into their faith and in that case you will never attain felicity."[20]
QXP"For, behold, if they discover you, they will stone you to death or force you to revert to their religion, then you will never succeed."
Maulana AliFor if they prevail against you, they would stone you to death or force you back to their religion, and then you would never succeed.
Free Minds"If they discover you, they will stone you or return you to their creed. Then you will never be successful."
Qaribullah For, if they appear in front of you, they will stone you to death or restore you to their religion. Then you will never prosper. '

George SaleVerily, if they come up against you, they will stone you, or force you to return to their religion; and then shall ye not prosper for ever.
JM RodwellFor they, if they find you out, will stone you or turn you back to their faith, and in that case it will fare ill with you for ever."

Asadfor, behold, if they should come to know of you, they might stone you to death or force you back to their faith-in which case you would never attain to any good!"



al-Kahf 018:021

18:21 وكذلك اعثرنا عليهم ليعلموا ان وعد الله حق وان الساعة لاريب فيها اذ يتنازعون بينهم امرهم فقالوا ابنوا عليهم بنيانا ربهم اعلم بهم قال الذين غلبوا على امرهم لنتخذن عليهم مسجدا


TransliterationWakathalika aAAtharna AAalayhim liyaAAlamoo anna waAAda Allahi haqqun waanna alsaAAata la rayba feeha ith yatanazaAAoona baynahum amrahum faqaloo ibnoo AAalayhim bunyanan rabbuhum aAAlamu bihim qala allatheena ghalaboo AAala amrihim lanattakhithanna AAalayhim masjidan
LiteralAnd as/like that We made be stumbled upon on them (We made them be stumbled upon) to know that God's promise (is) truth , and that (E) the Hour/Resurrection (there is) no doubt/suspicion in it, when they dispute/argue their matter/affair between them, so they said: "Build/construct on them a building/structure, their Lord (is) more knowledgeable with (of) them." Those who defeated/overcame on their matter/affair said: "We will take (E) on them a mosque/place of worshipping God."

Yusuf AliThus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them."
PickthalAnd in like manner We disclosed them (to the people of the city) that they might know that the promise of Allah is true, and that, as for the Hour, there is no doubt concerning it. When (the people of the city) disputed of their case among themselves, they said: Build over them a building; their Lord knoweth best concerning them. Those who won their point said: We verily shall build a place of worship over them.
Arberry And even so We made them stumble upon them, that they might know that God's promise is true, and that the Hour -- there is no doubt of it. When they were contending among themselves of their affair then they said, 'Build over them a building; their Lord knows of them very well.' Said those who prevailed over their affair, 'We will raise over them a place of worship.'
ShakirAnd thus did We make (men) to get knowledge of them that they might know that Allah's promise is true and that as for the hour there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them-- their Lord best knows them. Those who prevailed in their affair said: We will certainly raise a masjid over them.
SarwarWe caused their story to become public so that people would know that God's promise was true and that there is no doubt about the coming of the Day of Judgment. They started to argue with each other about the matter (Resurrection) and some of them said, "Let us establish a building at the youths' sleeping place (to hide them). Their Lord knew best their intentions about them. The majority prevailed in their suggestion of the establishment of a mosque in that place.
KhalifaWe caused them to be discovered, to let everyone know that GOD's promise is true, and to remove all doubt concerning the end of the world. The people then disputed among themselves regarding them. Some said, "Let us build a building around them." Their Lord is the best knower about them. Those who prevailed said, "We will build a place of worship around them."
Hilali/KhanAnd thus We made their case known to the people, that they might know that the Promise of Allah is true, and that there can be no doubt about the Hour. (Remember) when they (the people of the city) disputed among themselves about their case, they said: "Construct a building over them, their Lord knows best about them," (then) those who won their point said (most probably the disbelievers): "We verily shall build a place of worship over them."
H/K/SaheehAnd similarly, We caused them to be found that they [who found them] would know that the promise of Allah is truth and that of the Hour there is no doubt. [That was] when they disputed among themselves about their affair and [then] said, "Construct over them a structure. Their Lord is most knowing about them." Said those who prevailed in the matter, "We will surely take [for ourselves] over them a masjid."
MalikThus did We reveal their secret to the people so that they might know that the promise of Allah is true and that there is no doubt about the coming of the Hour of Judgment. (But what a pity that instead of considering the Hour of Judgment) they started arguing among themselves about the companions of the cave. Some said: "Erect an edifice over their remains." Their Lord is quite aware of them. Those who finally prevailed over their matter said: "Let us erect a place of worship over them."[21]
QXPAnd in this way We caused them to be discovered (their mission had succeeded), and everyone realized that Allah's Promise is always true. There remained no doubt about the Revolution. (The Dwellers of the Cave were revered by their nation as the Divine Order was restored. Time went by and they passed on. The reverence of the people took a turn). Some people said, "Erect a building in their memory. God knows best their true stature." Others, whose opinion prevailed, said, "Indeed, we must raise a house of worship in their memory." The building in which they would submit to the One True God, like a Masjid. (But they converted the building into a monastery and placed huge tombstones with superstitious inscriptions, another RAQEEM but man-made. The sanctuary became a haven for nuns and monks).
Maulana AliAnd thus did We make (men) to get knowledge of them, that they might know that Allah’s promise is true and that the Hour -- there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them. Their Lord knows best about them. Those who prevailed in their affair said: We shall certainly build a place of worship over them.
Free MindsAnd as such, We revealed their case so that they would know that God's promise is true and that there is no doubt regarding the Hour. They argued amongst themselves regarding them, so they said: "Erect a monument for them!" Their Lord is fully aware of them, those who managed to win the argument said: "We will construct a temple over them."
Qaribullah And so We made them (the unbelievers) stumble upon them, so that they might know that the promise of Allah is true and that there is no doubt about the Hour. They argued among themselves over their affair, then (the unbelievers) said: 'Build a building over them (their remains). Their Lord knows best who they were. 'But those who prevailed over the matter said; 'We will build around them a Mosque. '

George SaleAnd so We made their people acquainted with what had happened to them; that they might know that the promise of God is true, and that there is no doubt of the last hour; when they disputed among themselves concerning their matter. And they said, erect a building over them: Their Lord best knoweth their condition. Those who prevailed in their affair answered, we will surely build a chappel over them.
JM RodwellAnd thus made we their adventure known to their fellow citizens, that they might learn that the promise of God is true, and that as to "the Hour" there is no doubt of its coming. When they disputed among themselves concerning what had befallen them, some s

AsadAND IN THIS way have We drawn [people's] attention to their story, so that they might know - whenever they debate among themselves as to what happened to those [Men of the Cave]29-that God's promise [of resurrection] is true, and that there can be no doubt as to [the coming of] the Last Hour. And so, some [people] said: "Erect a building in their memory;" God knows best what happened to them." Said they whose opinion prevailed in the end: "Indeed, we must surely raise a house of worship in their memory!"



al-Kahf 018:022

18:22 سيقولون ثلاثة رابعهم كلبهم ويقولون خمسة سادسهم كلبهم رجما بالغيب ويقولون سبعة وثامنهم كلبهم قل ربي اعلم بعدتهم مايعلمهم الا قليل فلا تمار فيهم الا مراء ظاهرا ولاتستفت فيهم منهم احدا


TransliterationSayaqooloona thalathatun rabiAAuhum kalbuhum wayaqooloona khamsatun sadisuhum kalbuhum rajman bialghaybi wayaqooloona sabAAatun wathaminuhum kalbuhum qul rabbee aAAlamu biAAiddatihim ma yaAAlamuhum illa qaleelun fala tumari feehim illa miraan thahiran wala tastafti feehim minhum ahadan
LiteralThey will say: "Three, their fourth (is) their dog." And they say: "Five, their sixth (is) their dog." An unsubstantiated guess with the unseen/absent , and they say: "Seven and their eighth (is) their dog." Say: "My Lord (is) more knowledgeable with (of) their number, none knows them except few/little , so do not argue/discuss in (about) them, except apparent/visible argument/discussion, and do not take (an) opinion/a clarification (of)anyone from them in (about) them."

Yusuf Ali(Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: "My Lord knoweth best their number; It is but few that know their (real case)." Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers.
Pickthal(Some) will say: They were three, their dog the fourth, and (some) say: Five, their dog the sixth, guessing at random; and (some) say: Seven, and their dog the eighth. Say (O Muhammad): My Lord is Best Aware of their number. None knoweth them save a few. So contend not concerning them except with an outward contending, and ask not any of them to pronounce concerning them.
Arberry (They will say, 'Three; and 'their dog was the fourth of them.' They will say, 'Five; and their dog was the sixth of them, guessing at the Unseen. They will say, 'Seven; and their dog was the eighth of them.' Say: 'My Lord knows very well their number, and none knows them, except a few.' So do not dispute with them, except in outward disputation, and ask not any of them for a pronouncement on them.
Shakir(Some) say: (They are) three, the fourth of them being their dog; and (others) say: Five, the sixth of them being their dog, making conjectures at what is unknown; and (others yet) say: Seven, and the eighth of them is their dog. Say: My Lord best knows their number, none knows them but a few; therefore contend not in the matter of them but with an outward contention, and do not question concerning them any of them.
Sarwar(With regard to the number of the youths) some say, "There were three and the dog was the fourth one," Others say, "There were five and the dog was the sixth one." In reality, they are just feeling around in the dark. Still some of them say, "There were seven and the dog was the eighth one." (Muhammad), say, "My Lord has the best knowledge of their number. You know very little about it." Do not insist on arguing with them, but merely tell them the story as it has been revealed to you and do not ask anyone about them.
KhalifaSome would say, "They were three; their dog being the fourth," while others would say, "Five; the sixth being their dog," as they guessed. Others said, "Seven," and the eighth was their dog. Say, "My Lord is the best knower of their number." Only a few knew the correct number. Therefore, do not argue with them; just go along with them. You need not consult anyone about this.
Hilali/Khan(Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth, guessing at the unseen; (yet others) say they were seven, the dog being the eighth. Say (O Muhammad SAW): "My Lord knows best their number; none knows them but a few." So debate not (about their number, etc.) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture, Jews and Christians) about (the affair of) the people of the Cave.
H/K/SaheehThey will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muúammad], "My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone."
MalikNow some will soon say: "They were three and their dog was the fourth." The others will guess: "They were five and their dog was the sixth," and there are still others who will say: "They were seven and their dog was the eighth." Say: "My Lord Alone knows their number. None but a few really know their correct number." Therefore, do not enter into discussion with them about their number except in a cursory way, nor ask anyone about the companions of the cave.[22]
QXPThen, some would say they were three, and their dog was the fourth, and some would say five, and their dog the sixth. They only made wild guesses, and some of them said that they were seven and their dog was the eighth. Say, "My Lord is best Aware of their number." There are some who know* their right number but, argue not about them but a passing comment. You need not consult anyone about them (to avoid undue controversies).
Maulana Ali(Some) say: (They were) three, the fourth of them their dog; and (others) say: Five, the sixth of them their dog, making conjectures about the unseen. And (others) say: Seven, and the eighth of them their dog. Say: My Lord best knows their number -- none knows them but a few. So contend not in their matter but with an outward contention, and question not any of them concerning them.
Free MindsThey will Say: "Three, the fourth is their dog." And they Say: "Five, the sixth is their dog," guessing at what they do not know. And they Say: "Seven, and the eighth is their dog." Say: "My Lord is fully aware of their number, none know them except for a few." So do not debate in them except with proof, and do not seek information regarding them from anyone.
Qaribullah Some will say: 'They were three; their dog was the fourth. ' Others, guessing at the Unseen, will say: 'They were five and their dog was the sixth. ' And yet others: 'Seven; their dog was the eighth. ' Say: 'My Lord knows best their number. Except for a few none know their number. ' Therefore, do not dispute with them except in outward disputation, and do not ask any of them concerning them.

George SaleSome say, the sleepers were three; and their dog was the fourth: And others say, they were five; and their dog was the sixth; guessing at a secret matter: And others say, they were seven; and their dog was the eighth. Say, my Lord best knoweth their number: None shall know them, except a few. Wherefore dispute not concerning them, unless with a clear disputation, according to what hath been revealed unto thee: And ask not any of the Christians concerning them.
JM RodwellSome say, "They were three; their dog the fourth:" others say, "Five; their dog the sixth," guessing at the secret: others say, "Seven; and their dog the eighth." SAY: My Lord best knoweth the number: none, save a few, shall know them. Therefore be clear i

Asad[And in times to come] some will say," "[They were] three, the fourth of them being their dog," while others will say, "Five, with their dog as the sixth of them" -idly guessing at something of which they can have no knowledge -and [so on, until] some will say, "[They were] seven, the eighth of them being their dog." Say: "My Sustainer knows best how many they were. None but a few have any [real] knowledge of them. Hence, do not argue about them otherwise than by way of an obvious argument,32 and do not ask any of those [story-tellers] to enlighten thee about them."



al-Kahf 018:023

18:23 ولاتقولن لشئ اني فاعل ذلك غدا


TransliterationWala taqoolanna lishay-in innee faAAilun thalika ghadan
LiteralAnd do not say (E) to a thing: "That I am making/doing that tomorrow/(in the) future."

Yusuf AliNor say of anything, "I shall be sure to do so and so tomorrow"-
PickthalAnd say not of anything: Lo! I shall do that tomorrow,
Arberry And do not say, regarding anything, 'I am going to do that tomorrow,'
ShakirAnd do not say of anything: Surely I will do it tomorrow,
SarwarNever say of something, "I shall do it tomorrow,"
KhalifaYou shall not say that you will do anything in the future,
Hilali/KhanAnd never say of anything, "I shall do such and such thing tomorrow."
H/K/SaheehAnd never say of anything, "Indeed, I will do that tomorrow,"
MalikNever say of anything "I will certainly do it tomorrow"[23]
QXP(This is the news of the Unseen. Like, the next day is unseen for you.) Never say about anything, "Behold I will do it tomorrow." (Things may happen beyond one's control later).
Maulana AliAnd say not of anything: I will do that to-morrow,
Free MindsAnd do not say of anything: "I will do this tomorrow."
Qaribullah Do not say of anything: 'I will do it tomorrow, '

George SaleSay not of any matter, I will surely do this to morrow;
JM RodwellSay not thou of a thing, " I will surely do it to-morrow;"

AsadAND NEVER say about anything, "Behold, I shall do this tomorrow,"



al-Kahf 018:024

18:24 الا ان يشاء الله واذكر ربك اذا نسيت وقل عسى ان يهدين ربي لاقرب من هذا رشدا


TransliterationIlla an yashaa Allahu waothkur rabbaka itha naseeta waqul AAasa an yahdiyani rabbee li-aqraba min hatha rashadan
LiteralExcept that (E) God wills/wants, and mention/remember your Lord if you forgot, and say: "Maybe/perhaps that (E) my Lord guides me to nearer/closer than that (a) correct/right guidance."

Yusuf AliWithout adding, "So please Allah!" and call thy Lord to mind when thou forgettest, and say, "I hope that my Lord will guide me ever closer (even) than this to the right road."
PickthalExcept if Allah will. And remember thy Lord when thou forgettest, and say: It may be that my Lord guideth me unto a nearer way of truth than this.
Arberry but only, 'If God will'; and mention thy Lord, when thou forgettest, and say, 'It may be that my Lord will guide me unto something nearer to rectitude than this.')
ShakirUnless Allah pleases; and remember your Lord when you forget and say: Maybe my Lord will guide me to a nearer course to the right than this.
Sarwarwithout adding, "if God wills." Recall your Lord if you forget to do something. Say, "I hope that my Lord will provide me better guidance."
Khalifawithout saying, "GOD willing." If you forget to do this, you must immediately remember your Lord and say, "May my Lord guide me to do better next time."
Hilali/KhanExcept (with the saying), "If Allah will!" And remember your Lord when you forget and say: "It may be that my Lord guides me unto a nearer way of truth than this."
H/K/SaheehExcept [when adding], "If Allah wills." And remember your Lord when you forget [it] and say, "Perhaps my Lord will guide me to what is nearer than this to right conduct."
Malikwithout adding: "If Allah wills!" And if you forget to say this, then call your Lord to mind and say: "I hope that my Lord shall guide me and bring me ever closer than this to the Right Way."[24]
QXPAdd to your statement, "If my promise is not contrary to the Divine Physical Laws." And remember your Lord if you forget your promise. Say, "I hope that my Lord will guide me even closer to the right course."
Maulana AliUnless Allah please. And remember thy Lord when thou forgettest and say: Maybe my Lord will guide me to a nearer course to the right than this.
Free Minds"Except if God wills." And remember your Lord if you forget and Say: "Perhaps my Lord will guide me to what is nearer to this in wisdom."
Qaribullah unless (you add) 'if Allah wills. ' And remember your Lord when you forget and say: 'It may be that my Lord will guide me to something nearer to rectitude than this. '

George Saleunless thou add, if God please. And remember thy Lord, when thou forgettest, and say, my Lord is able to direct me with ease, that I may draw near unto the truth of this matter rightly.
JM Rodwellwithout , "If God will." And when thou hast forgotten, call thy Lord to mind; and say, "Haply my Lord will guide me, that I may come near to the truth of this story with correctness."

Asadwithout (adding], "if God so wills." And if thou shouldst forget [thyself at the time, and become aware of it later], call thy Sustainer to mind and say: "I pray that my Sustainer guide me, even closer than this, to a consciousness of what is right!"



al-Kahf 018:025

18:25 ولبثوا في كهفهم ثلاث مئة سنين وازدادوا تسعا


TransliterationWalabithoo fee kahfihim thalatha mi-atin sineena waizdadoo tisAAan
LiteralAnd they stayed/remained in their cave three hundred years and they were increased (by) nine (years).

Yusuf AliSo they stayed in their Cave three hundred years, and (some) add nine (more)
PickthalAnd (it is said) they tarried in their Cave three hundred years and add nine.
Arberry And they tarried in the Cave three hundred years, and to that they added nine more.
ShakirAnd they remained in their cave three hundred years and (some) add (another) nine.
SarwarThey, in fact, stayed in the cave for three hundred plus nine further years.
KhalifaThey stayed in their cave three hundred years, increased by nine.
Hilali/KhanAnd they stayed in their Cave three hundred (solar) years, and add nine (for lunar years).
H/K/SaheehAnd they remained in their cave for three hundred years and exceeded by nine.
MalikSome say they stayed in their cave three hundred years and some add another nine.[25]
QXPAnd it is said they lived in the Cave for three hundred years. Others say, "Nay, add nine to that number."
Maulana AliAnd they remained in their cave three hundred years, and they add nine.
Free MindsAnd they remained in their cave for three hundred years, and increased by nine.
Qaribullah And they stayed in the Cave three hundred years and to that they added nine more.

George SaleAnd they remained in their cave three hundred years, and nine years over.
JM RodwellAnd they tarried in their cave three hundred years, and nine years over

AsadAND [some people assert], "They remained in their cave three hundred years"; and some have added nine [to that number].'°



al-Kahf 018:026

18:26 قل الله اعلم بما لبثوا له غيب السماوات والارض ابصربه واسمع مالهم من دونه من ولي ولايشرك في حكمه احدا


TransliterationQuli Allahu aAAlamu bima labithoo lahu ghaybu alssamawati waal-ardi absir bihi waasmiAA ma lahum min doonihi min waliyyin wala yushriku fee hukmihi ahadan
LiteralSay: "God (is) more knowledgeable with what they stayed/remained , for Him (are) the skies'/space's and the earth's/Planet Earth's unseen/invisible , see/look/understand with Him, and make (to) hear/listen, (there is) none for them from other than Him (as a) guardian/ally , and He does not share/make partners in His judgment/rule anyone.201

Yusuf AliSay: "Allah knows best how long they stayed: with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees, how finely He hears (everything)! They have no protector other than Him; nor does He share His Command with any person whatsoever.
PickthalSay: Allah is Best Aware how long they tarried. His is the Invisible of the heavens and the earth. How clear of sight is He and keen of hearing! They have no protecting friend beside Him, and He maketh none to share in His government.
Arberry Say: 'God knows very well how long they tarried. To Him belongs the Unseen in the heavens and in the earth. How well He sees! How well He hears! They have no protector, apart from Him, and He associates in His government no one.'
ShakirSay: Allah knows best how long they remained; to Him are (known) the unseen things of the heavens and the earth; how clear His sight and how clear His hearing! There is none to be a guardian for them besides Him, and He does not make any one His associate in His Judgment.
Sarwar(Muhammad), say, "God knows best how long they stayed there; to Him belongs the unseen of both the heavens and the earth. How clear is His sight and how keen His hearing! No one other than Him is their guardian and no one shares His Judgment.
KhalifaSay, "GOD is the best knower of how long they stayed there." He knows all secrets in the heavens and the earth. By His grace you can see; by His grace you can hear. There is none beside Him as Lord and Master, and He never permits any partners to share in His kingship.
Hilali/KhanSay: "Allah knows best how long they stayed. With Him is (the knowledge of) the unseen of the heavens and the earth. How clearly He sees, and hears (everything)! They have no Walee (Helper, Disposer of affairs, Protector, etc.) other than Him, and He makes none to share in His Decision and His Rule."
H/K/SaheehSay, "Allah is most knowing of how long they remained. He has [knowledge of] the unseen [aspects] of the heavens and the earth. How Seeing is He and how Hearing! They have not besides Him any protector, and He shares not His legislation with anyone."
MalikO Prophet, say: "Allah knows best how long they stayed; He is the One Who knows the secrets of the heavens and the earth; sharp is His sight and keen His hearing! They have no protector besides Him and He does not let anyone share in His command.[26]
QXPSay, "Allah knows best how long they remained there." His alone is the knowledge of the hidden reality of the heavens and the earth. How well does He see and hear! They have no guardian apart from Him and He allots no one a share in His Rule!
Maulana AliSay: Allah knows best how long they remained. His is the unseen of the heavens and the earth. How clear His sight and His hearing! There is no guardian for them beside Him, and He associates none in His judgment.
Free MindsSay: "God is fully aware how long they remained, to Him is the unseen of heavens and Earth, He sees and hears. They do not have besides Him any ally, nor does He share in His judgment with anyone."
Qaribullah Say: 'None but Allah knows how long they stayed. To Him belong the Unseen in the heavens and the earth. How well He sees, and how well He hears! They have no other guardian, other than Him, and He allows no one (to share) His rule. '

George SaleSay, God best knoweth how long they continued there: Unto Him are the secrets of heaven and earth known; do thou make him to see and to hear. The inhabitants thereof have no protector besides Him; neither doth He suffer nay one to have a share in the establishment or knowledge of his decree.
JM RodwellSAY: God best knoweth how long they tarried: With Him are the secrets of the Heavens and of the Earth: Look thou and hearken unto Him alone. Man hath no guardian but Him, and none may bear part in his judgments:-

AsadSay: "God knows best how long they remained [there]. His [alone] is the knowledge of the hidden reality of the heavens and the earth: how well does He see and hear! No guardian have they apart from Him, since He allots to no one a share in His rule!"



al-Kahf 018:027

18:27 واتل مااوحي اليك من كتاب ربك لامبدل لكلماته ولن تجد من دونه ملتحدا


TransliterationWaotlu ma oohiya ilayka min kitabi rabbika la mubaddila likalimatihi walan tajida min doonihi multahadan
LiteralAnd read/recite what was inspired/transmitted to you from your Lord's Book , (there is) no exchanger/replacer/substitutor to His words/expressions, and you will never/not find from other than Him a shelter/refuge.

Yusuf AliAnd recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him.
PickthalAnd recite that which hath been revealed unto thee of the Scripture of thy Lord. There is none who can change His words, and thou wilt find no refuge beside Him.
Arberry Recite what has been revealed to thee of the Book of thy Lord; no man can change His words. Apart from Him, thou wilt find no refuge.
ShakirAnd recite what has been revealed to you of the Book of your Lord, there is none who can alter His words; and you shall not find any refuge besides Him.
SarwarRead whatever is revealed to you from the Book of your Lord. No one can change His words and you can never find any refuge other than Him.
KhalifaYou shall recite what is revealed to you of your Lord's scripture. Nothing shall abrogate His words, and you shall not find any other source beside it.
Hilali/KhanAnd recite what has been revealed to you (O Muhammad SAW) of the Book (the Quran) of your Lord (i.e. recite it, understand and follow its teachings and act on its orders and preach it to men). None can change His Words, and none will you find as a refuge other than Him.
H/K/SaheehAnd recite, [O Muúammad], what has been revealed to you of the Book of your Lord. There is no changer of His words, and never will you find in other than Him a refuge.
MalikO Prophet! Recite what has been revealed to you from the Book of your Lord: no one is authorized to change His Words and if you dare to make any change, you will find no refuge to protect you from Him.[27]
QXP(O Messenger) Convey to the world whatever of this Book is revealed to you from your Lord. (6:19). There is none that can alter His Words. And His Laws in Theory (Kalimatillah), and His Laws in Practice as implemented in the Universe (Sunnatillah), never change (6:34), (6:116), (10:64), (17:77), (18:27), (33:38), (33:62), (40:85), (48:23). Tell them that you can find no refuge outside His Laws.
Maulana AliAnd recite that which has been revealed to thee of the Book of thy Lord. There is none who can alter His words. And thou wilt find no refuge beside Him.
Free MindsAnd recite what has been inspired to you from your Lord's Scripture, there is no changing His words, and you will not find besides Him any refuge.
Qaribullah Recite what is revealed to you in the Book of your Lord. No one can change His Words. You shall find no refuge other than Him.

George SaleRead that which hath been revealed unto thee, of the book of thy Lord, without presuming to make any change therein: There is none who hath power to change his words; and thou shalt not find any to fly to, besides Him, if thou attempt it.
JM RodwellAnd publish what hath been revealed to thee of the Book of thy Lord-none may change his words,-and thou shalt find no refuge beside Him.

AsadAND CONVEY [to the world] whatever has been revealed to thee of thy Sustainer's writ. There is nothing that could alter His words ;3s and thou canst find no refuge other than with Him.



al-Kahf 018:028

18:28 واصبر نفسك مع الذين يدعون ربهم بالغداة والعشي يريدون وجهه ولاتعد عيناك عنهم تريد زينة الحياة الدنيا ولاتطع من اغفلنا قلبه عن ذكرنا واتبع هواه وكان امره فرطا


TransliterationWaisbir nafsaka maAAa allatheena yadAAoona rabbahum bialghadati waalAAashiyyi yureedoona wajhahu wala taAAdu AAaynaka AAanhum tureedu zeenata alhayati alddunya wala tutiAA man aghfalna qalbahu AAan thikrina waittabaAAa hawahu wakana amruhu furutan
LiteralAnd be patient your self with those who call their Lord at early mornings/between dawn and sunrise and (during) the evening/first darkness/dinnertime, they want His face/direction , and do not pass your two eyes from them, you want the life the present's/worldly life's decoration/beauty , and do not obey whom We ig nored/neglected/disregarded his heart/mind from mentioning/remembering Us , and he followed his self attraction for desire , and his matter/affair was wasteful/excessive of the limit.

Yusuf AliAnd keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.
PickthalRestrain thyself along with those who cry unto their Lord at morn and evening, seeking His Countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned.
Arberry And restrain thyself with those who call upon their Lord at morning and evening, desiring His countenance, and let not thine eyes turn away from them, desiring the adornment of the present life; and obey not him whose heart We have made neglectful of Our remembrance so that he follows his own lust, and his affair has become all excess.
ShakirAnd withhold yourself with those who call on their Lord morning and evening desiring His goodwill, and let not your eyes pass from them, desiring the beauties of this world's life; and do not follow him whose heart We have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded.
SarwarBe patient with those who worship their Lord in the mornings and evenings to seek His pleasure. Do not overlook them to seek the worldly pleasures. Do not obey those whom We have caused to neglect Us and instead follow their own desires beyond all limits.
KhalifaYou shall force yourself to be with those who worship their Lord day and night, seeking Him alone. Do not turn your eyes away from them, seeking the vanities of this world. Nor shall you obey one whose heart we rendered oblivious to our message; one who pursues his own desires, and whose priorities are confused.
Hilali/KhanAnd keep yourself (O Muhammad SAW) patiently with those who call on their Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, etc., and other righteous deeds, etc.) morning and afternoon, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost.
H/K/SaheehAnd keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect.
MalikKeep yourself content with those who call on their Lord morning and evening seeking His good pleasure; and let not your eyes turn away from them desiring the attraction of Worldly Life; nor obey the one whose heart We have permitted to neglect Our remembrance, who follows his own desires and goes to extremes in the conduct of his affairs.[28]
QXP(There is a lesson of perseverance for you in the history of the Dwellers of the Cave). Hold fast to the company of those who remember their Lord morning and evening seeking His Approval. (6:52), (8:52-54), (89:29:30). And let not your eyes overlook them in quest for the beauties of this world. And pay no heed to any whom Our Law has made to forget Us because he only follows his desires, and abandons all that is right.
Maulana AliAnd keep thyself with those who call on their Lord morning and evening desiring His goodwill, and let not thine eyes pass from them, desiring the beauties of this world’s life. And follow not him whose heart We have made unmindful of Our remembrance, and he follows his low desires and his case exceeds due bounds.
Free MindsAnd have patience upon yourself regarding those who call their Lord in the morning and evening seeking His direction, and let not your eyes overlook them that you seek the beauty of this worldly life. And do not obey the one whom We have made his heart heedless of Our remembrance and he followed his desire, and his fate was lost.
Qaribullah And be patient with those who call to their Lord in the morning and evening, desiring His Face. And do not turn your eyes away from them desiring the good things of this life, nor obey he whose heart We have made neglectful of Our remembrance; so that he follows his own lust, and his affair has become excessive.

George SaleBehave thy self with constancy towards those who call upon their Lord morning and evening, and who seek his favour; and let not thine eyes be turned away from them, seeking the pomp of this life; neither obey him whose heart We have caused to neglect the remembrance of us, and who followeth his lusts, and leaveth the truth behind him.
JM RodwellBe patient with those who call upon their Lord at morn and even, seeking his face: and let not thine eyes be turned away from them in quest of the pomp of this life; neither obey him whose heart we have made careless of the remembrance of Us, and who follo

AsadAnd contain thyself in patience by the side of all who at morn and at evening invoke their Sustainer, seeking His countenance, and let not thine eyes pass beyond them in quest of the beauties of this world's life; and pay no heed to any whose heart We have rendered heedless of all remembrance of Us" because he had always followed [only] his own desires, abandoning all that is good and true."



al-Kahf 018:029

18:29 وقل الحق من ربكم فمن شاء فليؤمن ومن شاء فليكفر انا اعتدنا للظالمين نارا احاط بهم سرادقها وان يستغيثوا يغاثوا بماء كالمهل يشوي الوجوه بئس الشراب وساءت مرتفقا


TransliterationWaquli alhaqqu min rabbikum faman shaa falyu/min waman shaa falyakfur inna aAAtadna lilththalimeena naran ahata bihim suradiquha wa-in yastagheethoo yughathoo bima-in kaalmuhli yashwee alwujooha bi/sa alshsharabu wasaat murtafaqan
LiteralAnd say: "The truth (is) from your Lord, so who willed/wanted, so he should believe, and who willed/wanted, so he should disbelieve, that We have prepared/made ready to the unjust/oppressive a fire, its elevated surrounding ash/smoke encircled/enveloped with them, and if they seek/ask for help (rain) they be helped/aided/rained upon with water as the dead's pus/refined oil , (it) roasts/grills the faces/fronts, how bad (is) the drink? And it was a bad/evil/harmful convenience/benefit ."

Yusuf AliSay, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it): for the wrong-doers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted brass, that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on!
PickthalSay: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting-place!
Arberry Say: 'The truth is from your Lord; so let whosoever will believe, and let whosoever will disbelieve.' Surely We have prepared for the evildoers a fire, whose pavilion encompasses them; if they call for succour, they will be succoured with water like molten copper, that shall scald their faces -- how evil a potion, and how evil a resting-place!
ShakirAnd say: The truth is from your Lord, so let him who please believe, and let him who please disbelieve; surely We have prepared for the iniquitous a fire, the curtains of which shall encompass them about; and if they cry for water, they shall be given water like molten brass which will scald their faces; evil the drink and ill the resting-place.
SarwarSay," Truth comes from your Lord. Let people have faith or disbelieve as they chose." For the unjust We have prepared a fire which will engulf them with its (flames). Whenever they cry for help they will be answered with water as hot as molted brass which will scald their faces. How terrible is such a drink and such a resting place!
KhalifaProclaim: "This is the truth from your Lord," then whoever wills let him believe, and whoever wills let him disbelieve. We have prepared for the transgressors a fire that will completely surround them. When they scream for help, they will be given a liquid like concentrated acid that scalds the faces. What a miserable drink! What a miserable destiny!
Hilali/KhanAnd say: "The truth is from your Lord." Then whosoever wills, let him believe, and whosoever wills, let him disbelieve. Verily, We have prepared for the Zalimoon (polytheists and wrong-doers, etc.), a Fire whose walls will be surrounding them (disbelievers in the Oneness of Allah). And if they ask for help (relief, water, etc.) they will be granted water like boiling oil, that will scald their faces. Terrible the drink, and an evil Murtafaqa (dwelling, resting place, etc.)!
H/K/SaheehAnd say, "The truth is from your Lord, so whoever wills let him believe; and whoever wills let him disbelieve." Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place.
MalikO Prophet proclaim: "This is the Truth from your Lord. Now let him who will, believe in it, and him who will, deny it." As for those who reject it, for such wrongdoers We have prepared a Fire whose flames will hem them in like the walls of a tent. When they cry for help, they will be showered with water as hot as molten brass, which will scald their faces. What a dreadful drink and what a horrible residence![29]
QXPProclaim, "This is the Truth from your Lord. Whoever accepts it, let him accept it, and whoever rejects it, let him reject it." Verily, for all those who wrong their own "Self" We have readied billowing folds of fire to surround them. When they beg for water, they will be given their burning hot deeds that backfire on their faces, a drink of distress they gave others. (9:34-35). How dreadful a drink, and how terrible a resting place!
Maulana AliAnd say: The Truth is from your Lord; so let him who please believe, and let him who please disbelieve. Surely We have prepared for the iniquitous a Fire, and enclosure of which will encompass them. And if they cry for water, they are given water like molten brass, scalding their faces. Evil the drink! And ill the resting-place!
Free MindsAnd Say: "The truth is from your Lord, so let whomever desires believe, and whomever desires reject." We have prepared for the wicked a Fire whose walls will be surrounding them. And if they cry out, they are given a water like boiling oil which burns their faces. What a miserable place!
Qaribullah Say: 'This is the truth from your Lord. Let whosoever will, believe, and whosoever will, disbelieve it. ' For the harmdoers, We have prepared a Fire, the pavilion of which encompasses them. When they cry out for relief, they shall be showered with water as hot as molten copper, which will scald their faces; how evil a drink, and how evil a restingplace!

George SaleAnd say, the truth is from your Lord; wherefore let him who will, believe, and let him who will, be incredulous. We have surely prepared for the unjust hell fire, the flame and smoke wereof shall surround them like a pavilion: And if they beg relief, they shall be relieved with water like molten brass, which shall scald their faces; O how miserable a potion, and how unhappy a couch!
JM RodwellAnd SAY: the truth is from your Lord: let him then who will, believe; and let him who will, be an infidel. But for the offenders we have got ready the fire whose smoke shall enwrap them: and if they implore help, helped shall they be with water like molten

AsadAnd say: "The truth [has now come] from your Sustainer: let, then, him who wills, believe in it, and let him who wills, reject it." Verily, for all who sin against themselves [by rejecting Our truth]" We have readied a fire whose billowing folds will encompass them from all sides;' and if they beg for water, they will be given water [hot] like molten lead, which will scald their faces: how dreadful a drink, and how evil a place to rest!



al-Kahf 018:030

18:30 ان الذين امنوا وعملوا الصالحات انا لانضيع اجر من احسن عملا


TransliterationInna allatheena amanoo waAAamiloo alssalihati inna la nudeeAAu ajra man ahsana AAamalan
LiteralThat those who believed and made/did the correct/righteous deeds, we (E)do not loose/waste (the) reward (of) whom did good deed(s).

Yusuf AliAs to those who believe and work righteousness, verily We shall not suffer to perish the reward of any who do a (single) righteous deed.
PickthalLo! as for those who believe and do good works - Lo! We suffer not the reward of one whose work is goodly to be lost.
Arberry Surely those who believe, and do deeds of righteousness -- surely We leave not to waste the wage of him who does good works;
ShakirSurely (as for) those who believe and do good, We do not waste the reward of him who does a good work.
SarwarThe righteously striving believers should know that We do not neglect the reward of those who do good deeds.
KhalifaAs for those who believe and lead a righteous life, we never fail to recompense those who work righteousness.
Hilali/KhanVerily! As for those who believe and do righteous deeds, certainly! We shall not suffer to be lost the reward of anyone who does his (righteous) deeds in the most perfect manner.
H/K/SaheehIndeed, those who have believed and done righteous deeds indeed, We will not allow to be lost the reward of any who did well in deeds.
MalikAs for those who believe and do good deeds, rest assured that We do not waste the reward of him who does a good work.[30]
QXPBut, behold, as for those who attain belief and do works that help others, verily, We never fail to reward such benefactors of humanity.
Maulana AliAs for those who believe and do good, We waste not the reward of him who does a good work.
Free MindsThose who believe and do good works, We do not waste the reward of those who have done well.
Qaribullah As for those who believe and do good works We do not waste the wage of whosoever does good works.

George SaleAs to those who believe, and do good works, we will not suffer the reward of him who shall work righteousness to perish:
JM RodwellBut as to those who have believed and done the things that are right,-Verily we will not suffer the reward of him whose works were good, to perish!

Asad[But,] behold, as for those who attain to faith and do righteous deeds-verily, We do not fail to requite any who persevere in doing good:



al-Kahf 018:031

18:31 اولئك لهم جنات عدن تجري من تحتهم الانهار يحلون فيها من اساور من ذهب ويلبسون ثيابا خضرا من سندس واستبرق متكئين فيها على الارائك نعم الثواب وحسنت مرتفقا


TransliterationOla-ika lahum jannatu AAadnin tajree min tahtihimu al-anharu yuhallawna feeha min asawira min thahabin wayalbasoona thiyaban khudran min sundusin wa-istabraqin muttaki-eena feeha AAala al-ara-iki niAAma alththawabu wahasunat murtafaqan
LiteralThose are for them treed gardens/paradises (as) eternal residence, the rivers/waterways flow from beneath/below them, they be bejeweled/decorated in it from bracelets from gold, and they dress/wear green clothes/garments from sarcenet (a certain type of silk or brocade), and brocade (silk and gold fabric), leaning/reclining/resting on the luxurious beds/couches in it, blessed/praised (is) the reward/compensation , and (it) became a good/beautiful companion/convenience .

Yusuf AliFor them will be Gardens of Eternity; beneath them rivers will flow; they will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade: They will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on!
PickthalAs for such, theirs will be Gardens of Eden, wherein rivers flow beneath them; therein they will be given armlets of gold and will wear green robes of finest silk and gold embroidery, reclining upon throne therein. Blest the reward, and fair the resting-place!
Arberry those -- theirs shall be Gardens of Eden, underneath which rivers flow; therein they shall be adorned with bracelets of gold, and they shall be robed in green garments of silk and brocade, therein reclining upon couches -- O, how excellent a reward! And O, how fair a resting-place!
ShakirThese it is for whom are gardens of perpetuity beneath which rivers flow, ornaments shall be given to them therein of bracelets of gold, and they shall wear green robes of fine silk and thick silk brocade interwoven with gold, reclining therein on raised couches; excellent the recompense and goodly the resting place.
SarwarThey will be admitted to the gardens of Eden wherein streams flow. They will rest on soft couches, decked with bracelets of gold and clothed in green silk garments and shining brocade. How blissful is such a reward and resting place!
KhalifaThey have deserved gardens of Eden wherein rivers flow. They will be adorned therein with bracelets of gold, and will wear clothes of green silk and velvet, and will rest on comfortable furnishings. What a wonderful reward; what a wonderful abode!
Hilali/KhanThese! For them will be Adn (Eden) Paradise (everlasting Gardens); wherein rivers flow underneath them, therein they will be adorned with bracelets of gold, and they will wear green garments of fine and thick silk. They will recline therein on raised thrones. How good is the reward, and what an excellent Murtafaqa (dwelling, resting place, etc.)!
H/K/SaheehThose will have gardens of perpetual residence; beneath them rivers will flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and brocade, reclining therein on adorned couches. Excellent is the reward, and good is the resting place.
MalikThey are the ones for whom there will be the Gardens of Eden, beneath which rivers flow; they will be adorned therein with bracelets of gold; they will wear green garments of fine silk and rich brocade and they will recline on soft couches. What an excellent reward and what a beautiful residence![31]
QXPTheirs shall be the Gardens of Eden with rivers flowing beneath. They will be adorned with bracelets of gold, and wear green robes of finest silk, brocade and velvet, reclining upon thrones of honor. What a wonderful reward, and how goodly a place to rest!
Maulana AliThese it is for whom are Gardens of perpetuity wherein flow rivers; they are adorned therein with bracelets of gold, and they wear green robes of fine silk and thick brocade, reclining therein on raised couches. Excellent the recompense! And goodly the resting-place!
Free MindsThey will have the gardens of Eden with rivers flowing beneath them, and they will be adorned with bracelets of gold and they will wear green garments of fine silk. They will sit in it on raised thrones. Beautiful is the reward, and beautiful is the dwelling place.
Qaribullah Those, they shall live in the Gardens of Eden, underneath which rivers flow. They shall be adorned with bracelets of gold and arrayed in green garments of silk, and brocade, reclining therein on couches; how excellent is their reward and how fine is their resting place!

George SaleFor them are prepared gardens of eternal abode, which shall be watered by rivers; they shall be adorned therein with bracelets of gold, and shall be clothed in green garments of fine silk and brocades; reposing themselves therein on thrones. O how happy a reward, and how easy a couch!
JM RodwellFor them, the gardens of Eden, under whose shades shall rivers flow: decked shall they be therein with bracelets of gold, and green robes of silk and rich brocade shall they wear, reclining them therein on thrones. Blissful the reward! and a pleasant couch

Asadtheirs shall be gardens of perpetual bliss - [gardens] through which running waters flow - wherein they will be adorned with bracelets of gold and will wear green garments of silk and brocade, [and] wherein upon couches they will recline: how excellent a recompense, and how goodly a place to rest!



al-Kahf 018:032

18:32 واضرب لهم مثلا رجلين جعلنا لاحدهما جنتين من اعناب وحففناهما بنخل وجعلنا بينهما زرعا


TransliterationWaidrib lahum mathalan rajulayni jaAAalna li-ahadihima jannatayni min aAAnabin wahafafnahuma binakhlin wajaAAalna baynahuma zarAAan
LiteralAnd give for them an example/proverb (of) two men, We made/created to one of them two treed gardens from grapes, and We surrounded/encircled them (B) with palm trees, and We made/put between them (B) plants/crops.

Yusuf AliSet forth to them the parable of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields.
PickthalCoin for them a similitude: Two men, unto one of whom We had assigned two gardens of grapes, and We had surrounded both with date-palms and had put between them tillage.
Arberry And strike for them a similitude: two men. To one of them We assigned two gardens of vines, and surrounded them with palm-trees, and between them We set a sown field;
ShakirAnd set forth to them a parable of two men; for one of them We made two gardens of grape vines, and We surrounded them both with palms, and in the midst of them We made cornfields.
Sarwar(Muhammad), tell them the parable of the two men. To one of them We had given two gardens of vines surrounded by the palm trees with a piece of farm land between them
KhalifaCite for them the example of two men: we gave one of them two gardens of grapes, surrounded by date palms, and placed other crops between them.
Hilali/KhanAnd put forward to them the example of two men; unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields etc.).
H/K/SaheehAnd present to them an example of two men: We granted to one of them two gardens of grapevines, and We bordered them with palm trees and placed between them [fields of] crops.
MalikO Prophet! Give them this parable. Once there were two men. To one of them We had given two gardens of grapevines surrounded with palm-trees and put between them land for cultivation.[32]
QXP(The real success belongs to those who work for both lives.) Cite for them the example of two men. To one of them, We had given two vineyards, and surrounded them with date palms and placed a field of grain in between.
Maulana AliAnd set forth to them the parable of two men -- for one of them We made two gardens of grape-vines, and We surrounded them with date-palms, and between them We made corn-fields.
Free MindsAnd give them the example of two men. We made for one of them two gardens of grapes, and We surrounded them with palm trees, and We made between them a green field.
Qaribullah Give them the parable of two men. To one we gave two gardens of vines and surrounded them with palm trees and in between the two we placed a sown field.

George SaleAnd propound unto them as a parable two men: On the one of whom We had bestowed two vineyards, and had surrounded them with palm-trees, and had caused corn to grow between them.
JM RodwellAnd set forth to them as a parable two men; on one of whom we bestowed two gardens of grape vines, and surrounded both with palm trees, and placed corn fields between them:

AsadAND PROPOUND unto them the parable of two men, upon one of whom We had bestowed two vinyards, and surrounded them with date-palms, and placed a field of grain in-between.



al-Kahf 018:033

18:33 كلتا الجنتين اتت اكلها ولم تظلم منه شيئا وفجرنا خلالهما نهرا


TransliterationKilta aljannatayni atat okulaha walam tathlim minhu shay-an wafajjarna khilalahuma naharan
LiteralEach of them (B) the two treed gardens gave/brought its food/fruits and (it) did not cause injustice from it a thing, and We caused to flow/burst in between and around it a river/waterway.

Yusuf AliEach of those gardens brought forth its produce, and failed not in the least therein: in the midst of them We caused a river to flow.
PickthalEach of the gardens gave its fruit and withheld naught thereof. And We caused a river to gush forth therein.
Arberry each of the two gardens yielded its produce and failed naught in any wise; and We caused to gush amidst them a river.
ShakirBoth these gardens yielded their fruits, and failed not aught thereof, and We caused a river to gush forth in their midst,
Sarwarand a stream flowing through the middle of the gardens.
KhalifaBoth gardens produced their crops on time, and generously, for we caused a river to run through them.
Hilali/KhanEach of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them.
H/K/SaheehEach of the two gardens produced its fruit and did not fall short thereof in anything. And We caused to gush forth within them a river.
MalikBoth of those gardens yielded abundant produce and did not fail to yield its best. We had even caused a river to flow between the two gardens.[33]
QXPBoth gardens produced plenty of fruit on time, as We caused a rivulet to flow through them.
Maulana AliBoth these gardens yielded their fruits, and failed not in aught thereof, and We caused a river to gush forth in their midst,
Free MindsBoth gardens brought forth their fruit, and none failed in the least. And We caused a river to pass through them.
Qaribullah Each of the two gardens yielded its produce and did not fail in the least and We made a river to gush through them,

George SaleEach of the gardens brought forth its fruit every season, and failed not at all; and we caused a river to flow in the midst thereof:
JM RodwellEach of the gardens did yield its fruit, and failed not thereof at all: And we caused a river to flow in their midst: A

AsadEach of the two gardens yielded its produce and never failed therein in any way, for We had caused a stream to gush forth in the midst of each of them.



al-Kahf 018:034

18:34 وكان له ثمر فقال لصاحبه وهو يحاوره انا اكثر منك مالا واعز نفرا


TransliterationWakana lahu thamarun faqala lisahibihi wahuwa yuhawiruhu ana aktharu minka malan waaAAazzu nafaran
LiteralAnd for him was fruit, so he said to his companion/friend and he, he is discussing/debating with him: "I am more than you (in) property/possession/wealth and more powerful (in) a group/family/tribe."

Yusuf Ali(Abundant) was the produce this man had : he said to his companion, in the course of a mutual argument: "more wealth have I than you, and more honour and power in (my following of) men."
PickthalAnd he had fruit. And he said unto his comrade, when he spake with him: I am more than thee in wealth, and stronger in respect of men.
Arberry So he had fruit; and he said to his fellow, as he was conversing with him, 'I have more abundance of wealth than thou and am mightier in respect of men.
ShakirAnd he possessed much wealth; so he said to his companion, while he disputed with him: I have greater wealth than you, and am mightier in followers.
SarwarBoth gardens would yield fruits to their fullest capacity. Whatever was produced belonged to him. To his friend he exclaimed, "I have more wealth and greater man-power than you."
KhalifaOnce, after harvesting, he boastfully told his friend: "I am far more prosperous than you, and I command more respect from the people."
Hilali/KhanAnd he had property (or fruit) and he said to his companion, in the course of mutual talk: I am more than you in wealth and stronger in respect of men." (See Tafsir Qurtubee, Vol. 10, Page 403).
H/K/SaheehAnd he had fruit, so he said to his companion while he was conversing with him, "I am greater than you in wealth and mightier in [numbers of] men."
MalikHe had abundant produce, he said to his companion while conversing with him: "I am richer than you and my clan is mightier than yours."[34]
QXPAnd so the man had fruit in abundance. One day he boastfully said to his friend, "I am more than you in wealth and in honor among people."
Maulana AliAnd he had fruit. So he said to his companion, while he argued with him: I have greater wealth than thou, and am mightier in followers.
Free MindsAnd he had abundant fruit, so he said to his friend while discussing with him: "I am better off than you financially, and of great influence."
Qaribullah so he had fruit. As he spoke with his companion, as he was conversing with him, 'My wealth is more abundant than yours and men have a greater respect for me. '

George SaleAnd he had great abundance. And he said unto his companion by way of debate, I am superior to thee in wealth, and have a more powerful family.
JM Rodwellnd this man received his fruit, and said, disputing with him, to his companion, "More have I than thou of wealth, and my family is mightier."

AsadAnd so [the man] had fruit in abundance. And [one day] he said to his friend, bandying words with him, "More wealth have I than thou, and mightier am I as regards [the number and power of my] followers!"



al-Kahf 018:035

18:35 ودخل جنته وهو ظالم لنفسه قال مااظن ان تبيد هذه ابدا


TransliterationWadakhala jannatahu wahuwa thalimun linafsihi qala ma athunnu an tabeeda hathihi abadan
LiteralAnd he entered his treed garden and he is unjust/oppressive to himself, he said: "I do not think/suppose that this be destroyed/perished ever (E)."

Yusuf AliHe went into his garden in a state (of mind) unjust to his soul: He said, "I deem not that this will ever perish,
PickthalAnd he went into his garden, while he (thus) wronged himself. He said: I think not that all this will ever perish.
Arberry And he entered his garden, wronging himself; he said, 'I do not think that this will ever perish;
ShakirAnd he entered his garden while he was unjust to himself. He said: I do not think that this will ever perish
SarwarHe unjustly entered his garden and said, "I do not think this (property) will ever perish
KhalifaWhen he entered his garden, he wronged his soul by saying, "I do not think that this will ever end.
Hilali/KhanAnd he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: "I think not that this will ever perish.
H/K/SaheehAnd he entered his garden while he was unjust to himself. He said, "I do not think that this will perish ever.
MalikWhen, having thus wronged his soul, he entered his garden and said: "I do not think that this garden will ever perish![35]
QXPAnd having thus wronged himself, he entered his garden saying, "I don't think that this will ever perish!"
Maulana AliAnd he went into his garden, while he was unjust to himself. He said: I think not that this will ever perish,
Free MindsAnd he went back into his garden while he had wronged himself. He said: "I do not think that this will ever perish."
Qaribullah And when, having wronged himself, he entered his garden, he said: 'I do not think that this will ever perish!

George SaleAnd he went into his garden, being guilty of injustice against his own soul, and said, I do not think that this garden will decay for ever;
JM RodwellAnd he went into his garden-to his own soul unjust. He said, "I do not think that this will ever perish:

AsadAnd having [thus] sinned against himself, he entered his garden, saying, "I do not think that this will ever perish!



al-Kahf 018:036

18:36 ومااظن الساعة قائمة ولئن رددت الى ربي لاجدن خيرا منها منقلبا


TransliterationWama athunnu alssaAAata qa-imatan wala-in rudidtu ila rabbee laajidanna khayran minha munqalaban
LiteralAnd I do not think/suppose (that) the Hour/Resurrection (is) starting , and if (E) I returned to my Lord I will find (E) better than it a place of return .

Yusuf Ali"Nor do I deem that the Hour (of Judgment) will (ever) come: Even if I am brought back to my Lord, I shall surely find (there) something better in exchange."
PickthalI think not that the Hour will ever come, and if indeed I am brought back unto my Lord I surely shall find better than this as a resort.
Arberry I do not think that the Hour is coming; and if I am indeed returned to my Lord, I shall surely find a better resort than this.'
ShakirAnd I do not think the hour will come, and even if I am returned to my Lord I will most certainly find a returning place better than this.
Sarwarnor do I think that there will be a Day of Judgment. Even if I shall be brought before my Lord, I certainly deserve to have a better place than this."
Khalifa"Moreover, I think this is it; I do not think that the Hour (the Hereafter) will ever come to pass. Even if I am returned to my Lord, I will (be clever enough to) possess an even better one over there."
Hilali/Khan"And I think not the Hour will ever come, and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely shall find better than this when I return to Him."
H/K/SaheehAnd I do not think the Hour will occur. And even if I should be brought back to my Lord, I will surely find better than this as a return."
MalikNor do I believe that the Hour of Judgment will ever come. Even if I am returned to my Lord, I will surely find even a better place than this."[36]
QXPHe said, "I don't think that the Hour will ever come. And, if indeed I am returned to my Lord, I will surely find something even better as my resort."
Maulana AliAnd I think not the Hour will come; and even if I am returned to my Lord, I will certainly find a returning-place better than this.
Free Minds"And I do not think that the Hour is coming. And if I am indeed returned to my Lord, then I will surely find even better things for me."
Qaribullah Nor do I think that the Hour will come. Even if I returned to my Lord, I should surely find a better place than this. '

George Saleneither do I think that the last hour will come: And although I should return unto my Lord, verily I shall find a better garden than this in exchange.
JM RodwellAnd I do not think that 'the Hour' will come: and even if I be taken back to my Lord, I shall surely find a better than it in exchange."

AsadAnd neither do I think that the Last Hour will ever come. But even if [it should come, and] I am brought before my Sustainer,°' I will surely find something even better than this as [my last] resort!"



al-Kahf 018:037

18:37 قال له صاحبه وهو يحاوره اكفرت بالذي خلقك من تراب ثم من نطفة ثم سواك رجلا


TransliterationQala lahu sahibuhu wahuwa yuhawiruhu akafarta biallathee khalaqaka min turabin thumma min nutfatin thumma sawwaka rajulan
LiteralHis companion/friend said to him and he is discussing/debating with him: "Did you disbelieve with Who created you from dust/earth then from a drop/male's or females' secretion , then He straightened you (into) a man?"

Yusuf AliHis companion said to him, in the course of the argument with him: "Dost thou deny Him Who created thee out of dust, then out of a sperm-drop, then fashioned thee into a man?
PickthalHis comrade, when he (thus) spake with him, exclaimed: Disbelievest thou in Him Who created thee of dust, then of a drop (of seed), and then fashioned thee a man?
Arberry Said his fellow, as he was conversing with him, 'What, disbelievest thou in Him who created thee of dust, then of a sperm-drop, then shaped thee as a man?
ShakirHis companion said to him while disputing with him: Do you disbelieve in Him Who created you from dust, then from a small seed, then He made you a perfect man?
SarwarHis friend said to him, "How can you disbelieve in the One who turned clay into sperm out of which He created you?.
KhalifaHis friend said to him, as he debated with him, "Have you disbelieved in the One who created you from dust, then from a tiny drop, then perfected you into a man?
Hilali/KhanHis companion said to him, during the talk with him: "Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man?
H/K/SaheehHis companion said to him while he was conversing with him, "Have you disbelieved in He who created you from dust and then from a sperm-drop and then proportioned you [as] a man?
MalikHis companion replied while still conversing with him: "Do you disbelieve in Him Who created you from dust, from a drop of semen, and fashioned you into a perfect man?[37]
QXPHis friend differed with him, "Do you disbelieve in the One Who created you from dust, and then from gametes, and then shaped you into the current human form?"
Maulana AliHis companion said to him, while arguing with him: Disbelievest thou in Him Who created thee of dust, then of a small life-germ, then he made thee a perfect man?
Free MindsHis friend said to him while discussing with him: "Have you disbelieved in the One who created you from dirt, then from a seed, then He evolved you into a man?"
Qaribullah His companion said, during his conversation with him: 'What, do you disbelieve in Him who created you from dust, then from a spermdrop, and then fashioned you into a man!

George SaleAnd his companion said unto him, by way of debate, dost thou not believe in Him who created thee of the dust, and afterwards of seed; and then fashioned thee into a perfect man?
JM RodwellHis fellow said to him, disputing with him, "What ! hast thou no belief in him who created thee of the dust, then of the germs of life, then fashioned thee a perfect man?

AsadAnd his friend answered him in the course of their argument: "Wilt thou blaspheme against Him who has created thee out of dust,' and then out of a drop of sperm, and in the end has fashioned thee into a [complete] man?



al-Kahf 018:038

18:38 لكنا هو الله ربي ولااشرك بربي احدا


TransliterationLakinna huwa Allahu rabbee wala oshriku birabbee ahadan
LiteralBut/however I, (to me) He is God my Lord, and I do not share/make partners with my Lord anyone.

Yusuf Ali"But (I think) for my part that He is Allah, My Lord, and none shall I associate with my Lord.
PickthalBut He is Allah, my Lord, and I ascribe unto my Lord no partner.
Arberry But lo, He is God, my Lord, and I will not associate with my Lord any one.
ShakirBut as for me, He, Allah, is my Lord, and I do not associate anyone with my Lord.
SarwarI believe that He is God my Lord and I do not consider anything equal to Him."
Khalifa"As for me, GOD is my Lord, and I will never set up any other god besides my Lord.
Hilali/Khan"But as for my part (I believe) that He is Allah, my Lord and none shall I associate as partner with my Lord.
H/K/SaheehBut as for me, He is Allah, my Lord, and I do not associate with my Lord anyone.
MalikAs for myself, Allah is the One Who is my Lord and I do not associate anyone with Him.[38]
QXP"As for me, God is my Lord and I will never accept any other god besides my Lord."
Maulana AliBut as for me, He, Allah, is my Lord, and I associate none with my Lord.
Free Minds"But He is God, my Lord, and I do not place any partners at all with my Lord."
Qaribullah He is Allah, my Lord, and I will not associate anyone with My Lord.

George SaleBut as for me, God is my Lord; and I will not associate any other deity with my Lord.
JM RodwellBut God is my Lord; and no other being will I associate with my Lord.

AsadBut as for myself, [I. know that] He is God, my Sustainer; and I cannot attribute divine powers to any but my Sustainer."4s



al-Kahf 018:039

18:39 ولولااذ دخلت جنتك قلت ماشاء الله لاقوة الا بالله ان ترن انا اقل منك مالا وولدا


TransliterationWalawla ith dakhalta jannataka qulta ma shaa Allahu la quwwata illa biAllahi in tarani ana aqalla minka malan wawaladan
LiteralAnd if only when you entered your treed garden, you said: 'What God willed/wanted! No strength/power except by God,' if you see me, I am less/fewer than you (in) property/possession/wealth and children .202

Yusuf Ali"Why didst thou not, as thou wentest into thy garden, say: 'Allah's will (be done)! There is no power but with Allah!' If thou dost see me less than thee in wealth and sons,
PickthalIf only, when thou enteredst thy garden, thou hadst said: That which Allah willeth (will come to pass)! There is no strength save in Allah! Though thou seest me as less than thee in wealth and children,
Arberry Why, when thou wentest into thy garden, didst thou not say, "As God will; there is no power except in God"? If thou seest me, that I am less than thou in wealth and children,
ShakirAnd wherefore did you not say when you entered your garden: It is as Allah has pleased, there is no power save in Allah? If you consider me to be inferior to you in wealth and children,
SarwarWhen entering your garden, you should have said, "This is what God willed; All Power belongs to Him. Even if you consider me inferior to yourself in wealth and offspring,
Khalifa"When you entered your garden, you should have said, `This is what GOD has given me (Maa Shaa Allah). No one possesses power except GOD (La Quwwata Ellaa Bellaah).' You may see that I possess less money and less children than you.
Hilali/KhanIt was better for you to say, when you entered your garden: That which Allah wills (will come to pass)! There is no power but with Allah . If you see me less than you in wealth, and children.
H/K/SaheehAnd why did you, when you entered your garden, not say, 'What Allah willed [has occurred]; there is no power except in Allahâ ? Although you see me less than you in wealth and children,
MalikWhen you entered your garden why did you not say: 'It is as Allah pleased; no one has power except Allah!' Though you see me poorer than yourself in wealth and children,[39]
QXPAnd he continued, "Alas, when you entered your garden, you should have said, 'This is what Allah has given me according to His Laws for no one has Power but Allah.' You see that I have less wealth and fewer children than you." (Still I associate no one with Him).
Maulana AliAnd wherefore didst thou not say, when thou enteredst thy garden: It is as Allah has pleased -- there is no power save in Allah? If thou consider me as less than thee in wealth and children --
Free Minds"And if you enter your garden, you should have said: "This is what God has given, there is no power except by God." You see me as being less than you in wealth and in children?"
Qaribullah When you entered your garden why did you not say: "If Allah wills; there is no power except by Allah." Though you see me lesser than yourself in wealth and children,

George SaleAnd when thou enterest thy garden, wilt thou not say, what God pleaseth shall come to pass; there is no power but in God alone? Although thou seest me to be inferior to thee in wealth and number of children,
JM RodwellAnd why didst thou not say when thou enteredst thy garden, 'What God willeth! There is no power but in God.' Though thou seest that I have less than thou of wealth and children,

AsadAnd [he continued:] "Alas,' if thou hadst but said, on entering thy garden, `Whatever God wills [shall come to pass, for] there is no power save with God!' Although, as thou seest, I have less wealth and offspring than thou,



al-Kahf 018:040

18:40 فعسى ربي ان يؤتين خيرا من جنتك ويرسل عليها حسبانا من السماء فتصبح صعيدا زلقا


TransliterationFaAAasa rabbee an yu/tiyani khayran min jannatika wayursila AAalayha husbanan mina alssama-i fatusbiha saAAeedan zalaqan
LiteralSo maybe/perhaps my Lord that He gives/brings me better than your treed garden, and He sends on it thunder storms/small arrows from the sky/space, so it becomes/becomes in the morning slippery/slithery dust.

Yusuf Ali"It may be that my Lord will give me something better than thy garden, and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand!-
PickthalYet it may be that my Lord will give me better than thy garden, and will send on it a bolt from heaven, and some morning it will be a smooth hillside,
Arberry yet it may be that my Lord will give me better than thy garden, and loose on it a thunderbolt out of heaven, so that in the morning it will be a slope of dust,
ShakirThen maybe my Lord will give me what is better than your garden, and send on it a thunderbolt from heaven so that it shall become even ground without plant,
Sarwarperhaps my Lord will give me a garden better than yours and strike your garden with a thunderbolt from the sky to turn it into a barren ground,
Khalifa"My Lord may grant me better than your garden. He may send a violent storm from the sky that wipes out your garden, leaving it completely barren.
Hilali/Khan"It may be that my Lord will give me something better than your garden, and will send on it Husban (torment, bolt, etc.) from the sky, then it will be a slippery earth.
H/K/SaheehIt may be that my Lord will give me [something] better than your garden and will send upon it a calamity from the sky, and it will become a smooth, dusty ground,
Malikyet my Lord may give me a garden better than yours, and may send down thunderbolts from sky upon your garden, turning it into a barren wasteland.[40]
QXPHe said, "So my Lord may grant me something better than your garden. (The luxuries of this life are vulnerable). He may send a calamity from the height to wipe out this garden, leaving it a heap of barren dust."
Maulana AliThen maybe my Lord will give me better than thy garden, and will send on (thine) a reckoning from heaven so that it is dust without plant:
Free Minds"Perhaps my Lord will give me better than your garden, and He should send upon it a violent storm from the sky, so it becomes completely barren."
Qaribullah maybe my Lord will give me a garden better than yours, and send down a thunderbolt from heaven, so that in the morning it will be a slope of dust,

George Salemy Lord is well able to bestow on me a better gift than thy garden, and to shoot his arrows against the same from heaven, so that it shall become barren dust;
JM RodwellYet haply my Lord may bestow on me better than thy garden, and may send his bolts upon it out of Heaven, so that the next dawn shall find it barren dust;

Asadyet it may well be that my Sustainer will give me something better than thy garden -just as He may let loose a calamity out of heaven upon this [thy garden], so that it becomes a heap of barren dust



al-Kahf 018:041

18:41 او يصبح ماؤها غورا فلن تستطيع له طلبا


TransliterationAw yusbiha maoha ghawran falan tastateeAAa lahu talaban
LiteralOr its water becomes/becomes in the morning deep/deeply sunk/bottomed, so you will never/not be able for it seeking/wanting (be unable to retrieve water).

Yusuf Ali"Or the water of the garden will run off underground so that thou wilt never be able to find it."
PickthalOr some morning the water thereof will be lost in the earth so that thou canst not make search for it.
Arberry or in the morning the water of it will be sunk into the earth, so that thou wilt not be able to seek it out.'
ShakirOr its waters should sink down into the ground so that you are unable to find it.
Sarwaror cause the streams in your garden to disappear under the ground such that you will never be able to find them.
Khalifa"Or, its water may sink deeper, out of your reach."
Hilali/Khan"Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it."
H/K/SaheehOr its water will become sunken [into the earth], so you would never be able to seek it."
MalikOr its water may dry out and you may never be able to find it."[41]
QXP"Or, it may happen that the water level recedes low, out of your reach." (Therefore we must invest for the Eternity as well).
Maulana AliOr its water will sink down into the ground, so that thou art unable to find it.
Free Minds"Or that its water becomes deep under-ground, so you will not be able to seek it."
Qaribullah or, in the morning its water will be drained into the earth so that you will not have a means to reach it. '

George Saleor its water may sink deep into the earth, that thou canst not draw thereof.
JM RodwellOr its water become deep sunk, so that thou art unable to find it."

Asador its water sinks deep into the ground, so that thou wilt never be able to find it again!"



al-Kahf 018:042

18:42 واحيط بثمره فاصبح يقلب كفيه على ماانفق فيها وهي خاوية على عروشها ويقول ياليتني لم اشرك بربي احدا


TransliterationWaoheeta bithamarihi faasbaha yuqallibu kaffayhi AAala ma anfaqa feeha wahiya khawiyatun AAala AAurooshiha wayaqoolu ya laytanee lam oshrik birabbee ahadan
LiteralAnd (he) was surrounded/encircled with his fruit, so he became/became in the morning, he turns/turns around/turns over his two palms, on (about) what he spent in it, and it is fallen/destroyed/empty on its branches/grape vines and he says: "Oh I wish I would have not shared/made partners with my Lord anyone."

Yusuf AliSo his fruits (and enjoyment) were encompassed (with ruin), and he remained twisting and turning his hands over what he had spent on his property, which had (now) tumbled to pieces to its very foundations, and he could only say, "Woe is me! Would I had never ascribed partners to my Lord and Cherisher!"
PickthalAnd his fruit was beset (with destruction). Then began he to wring his hands for all that he had spent upon it, when (now) it was all ruined on its trellises, and to say: Would that I had ascribed no partner to my Lord!
Arberry And his fruit was all encompassed, and in the morning he was wringing his hands for that he had expended upon it, and it was fallen down upon its trellises, and he was saying, 'Would I had not associated with my Lord any one!'
ShakirAnd his wealth was destroyed; so he began to wring his hands for what he had spent on it, while it lay, having fallen down upon its roofs, and he said: Ah me! would that I had not associated anyone with my Lord.
Sarwar(Sure enough the rich person's) fruits were all destroyed and he began to wring his hands in grief for all that he had invested in his garden. He found his garden tumbled to its trellises and said, "Would that I had not considered anything equal to my Lord".
KhalifaIndeed, his crops were wiped out, and he ended up sorrowful, lamenting what he had spent on it in vain, as his property lay barren. He finally said, "I wish I never set up my property as a god beside my Lord."
Hilali/KhanSo his fruits were encircled (with ruin). And he remained clapping his hands with sorrow over what he had spent upon it, while it was all destroyed on its trellises, he could only say: "Would I had ascribed no partners to my Lord!" (Tafsir Ibn Katheer)
H/K/SaheehAnd his fruits were encompassed [by ruin], so he began to turn his hands about [in dismay] over what he had spent on it, while it had collapsed upon its trellises, and said, "Oh, I wish I had not associated with my Lord anyone."
MalikIt so happened that all his fruit produce was destroyed and the vines tumbled down upon their trellises, so he wrung his hands with grief for all that he had spent on it. He cried: "I wish I had not associated anyone with my Lord!"[42]
QXPAnd thus it happened. One day, the arrogant man's fruitful gardens were indeed wiped out. And there he was, twisting and turning his hands in sorrow. He lost his property which was now tumbled to pieces in complete ruin. And he could only say, "Oh, I wish I never worshiped anyone (even my property) instead of my Lord!"
Maulana AliAnd his fruit was destroyed; so he began to wring his hands for what he had spent on it, while it lay waste, its roofs fallen down, and he said: Ah me! would that I had ascribed no partners to my Lord!
Free MindsSo his fruits were ruined, and he began turning his hands at that which he has spent on it while it remained destroyed upon its foundations. And he said: "I wish I did not make any partner with my Lord!"
Qaribullah And all his fruit were destroyed, and in the morning he wrung his hands with grief at all he had spent on it, for it had collapsed upon its trellises, and he said: 'Would that I had not associated anyone with my Lord! '

George SaleAnd his possessions were incompassed with destruction, as his companion had forewarned him: Wherefore he began to turn down the palms of his hands out of sorrow and regret for that which he had expended thereon; for the vines thereof were fallen down on their trails: And he said, would to God that I had not associated any other deity with my Lord!
JM RodwellAnd his fruits were encompassed by destruction. Then began he to turn down the palms of his hands at what he had spent on it; for its vines were falling down on their trellises, and he said, "Oh that I had not joined any other god to my Lord!"

AsadAnd [thus it happened:] his fruitful gardens were encompassed [by ruin], and there he was, wringing his hands over all that he had spent on that which now lay waste, with its trellises caved in; and he could but say, "Oh, would that I had not attributed divine powers to any but my Sustainer!"



al-Kahf 018:043

18:43 ولم تكن له فئة ينصرونه من دون الله وماكان منتصرا


TransliterationWalam takun lahu fi-atun yansuroonahu min dooni Allahi wama kana muntasiran
LiteralAnd (there) was not for him a group they give him victory from other than God, and he was not a victorious.

Yusuf AliNor had he numbers to help him against Allah, nor was he able to deliver himself.
PickthalAnd he had no troop of men to help him as against Allah, nor could he save himself.
Arberry But there was no host to help him, apart from God, and he was helpless.
ShakirAnd he had no host to help him besides Allah nor could he defend himself.
SarwarHe had no one besides God to help him, nor could he himself achieve any success.
KhalifaNo force on earth could have helped him against GOD, nor was it possible for him to receive any help.
Hilali/KhanAnd he had no group of men to help him against Allah, nor could he defend or save himself.
H/K/SaheehAnd there was for him no company to aid him other than Allah, nor could he defend himself.
MalikHe was so helpless that he could neither find anyone to help him besides Allah, nor could he himself avert that catastrophe[43]
QXPNow he had none to help him against the Divine Laws, nor could he help himself.
Maulana AliAnd he had no host to help him against Allah, nor could he defend himself.
Free MindsAnd he had no group which could help against God, and he would not have had victory.
Qaribullah He had no host to help him besides Allah, and he was helpless

George SaleAnd he had no party to assist him, besides God, neither was he able to defend himself against his vengeance.
JM RodwellAnd he had no host to help him instead of God, neither was he able to help himself.

Asad-for now he had nought°' to succour him in God's stead, nor could he succour himself.



al-Kahf 018:044

18:44 هنالك الولاية لله الحق هو خير ثوابا وخير عقبا


TransliterationHunalika alwalayatu lillahi alhaqqi huwa khayrun thawaban wakhayrun AAuqban
LiteralAt that place and time the ownership/might (is) to God, the truth , He is (the) best (in) reward/replacement/compensation and best (in) an end.

Yusuf AliThere, the (only) protection comes from Allah, the True One. He is the Best to reward, and the Best to give success.
PickthalIn this case is protection only from Allah, the True, He is Best for reward, and best for consequence.
Arberry Thereover protection belongs only to God the True; He is best rewarding, best in the issue.
ShakirHere is protection only Allah's, the True One; He is best in (the giving of) reward and best in requiting.
SarwarIn such helplessness, the human being realizes that it is God who is the true Guardian and His rewards and recompense are the best.
KhalifaThat is because the only true Lord and master is GOD; He provides the best recompense, and with Him is the best destiny.
Hilali/KhanThere (on the Day of Resurrection), Al-Walayah (the protection, power, authority and kingdom) will be for Allah (Alone), the True God. He (Allah) is the Best for reward and the Best for the final end. (La ilaha ill-Allah none has the right to be worshipped but Allah).
H/K/SaheehThere the authority is [completely] for Allah, the Truth. He is best in reward and best in outcome.
Malik- it was then that he realized that the real protection comes only from Allah. His is the best reward and His is the best requital.[44]
QXPThus it is. The only invincible protection comes from Allah alone. He is the Best to grant recompense, and the Best to determine what must be.
Maulana AliThus protection is only Allah’s, the true One. He is Best to reward and Best in requiting.
Free MindsSuch is the true authority of God. He is best to reward, and best to punish.
Qaribullah that Day. Supremacy belongs only to Allah, the True. He is the best to reward and the best ending.

George SaleIn such case protection belongeth of right unto God alone; He is the best rewarder, and the best giver of success.
JM RodwellProtection in such a case is of God-the Truth: He is the best rewarder, and He bringeth to the best issue.

AsadFor thus it is: all protective power belongs to God alone, the True One. He is the best to grant recompense, and the best to determine what is to be.'



al-Kahf 018:045

18:45 واضرب لهم مثل الحياة الدنيا كماء انزلناه من السماء فاختلط به نبات الارض فاصبح هشيما تذروه الرياح وكان الله على كل شئ مقتدرا


TransliterationWaidrib lahum mathala alhayati alddunya kama-in anzalnahu mina alssama-i faikhtalata bihi nabatu al-ardi faasbaha hasheeman tathroohu alrriyahu wakana Allahu AAala kulli shay-in muqtadiran
LiteralAnd give to them the life the present's/worldly life's example/proverb as water, We descended it from the sky , so the land's/Earth's plant mixed/mingled with it, so it became/became in the morning dried and broken plants/trees, the winds/breezes scatter/spread/winnow it (the water) and God was/is on every thing capable/able/powerful .

Yusuf AliSet forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things.
PickthalAnd coin for them the similitude of the life of the world as water which We send down from the sky, and the vegetation of the earth mingleth with it and then becometh dry twigs that the winds scatter. Allah is able to do all things.
Arberry And strike for them the similitude of the present life: it is as water that We send down out of heaven, and the plants of the earth mingle with it; and in the morning it is straw the winds scatter; and God is omnipotent over everything.
ShakirAnd set forth to them parable of the life of this world: like water which We send down from the cloud so the herbage of the earth becomes tangled on account of it, then it becomes dry broken into pieces which the winds scatter; and Allah is the holder of power over all things.
Sarwar(Muhammad), tell them, "The worldly life resembles the (seasonal) plants that blossom by the help of the water which God sends from the sky. After a short time all of them fade away and the winds scatter them (and turns them into dust). God has power over all things.
KhalifaCite for them the example of this life as water that we send down from the sky to produce plants of the earth, then they turn into hay that is blown away by the wind. GOD is able to do all things.
Hilali/KhanAnd put forward to them the example of the life of this world, it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything.
H/K/SaheehAnd present to them the example of the life of this world, [its being] like rain which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability.
MalikO Prophet! Give them the similitude of the life of this world. It is like the vegetation of the earth that flourishes with the rain from the sky, but afterwards the same vegetation turns into dry stubble which is blown away by the winds. Allah is the One Who has power over everything.[45]
QXPCite for them the example of the materialistic life of this world. It is like the water We send down from the sky, and which is absorbed by plants of the earth. But in time they turn into dry stubble or hay which the winds blow freely about. Allah is Competent and all events take place according to His Laws over which He has full control. (Total preoccupation with the material aspects of life deprives people from growing in humanity).
Maulana AliAnd set forth to them the parable of the life of this world as water which We send down from the cloud, so the herbage of the earth becomes luxuriant thereby, then it becomes dry, broken into pieces which the winds scatter. And Allah is the Holder of power over all things.
Free MindsAnd give them the parable of this worldly life is like a water which We have sent down from the sky, so that the plants of the Earth mix with it and it becomes murky being moved by the wind. And God is capable of all things.
Qaribullah Give to them a parable about this present life. It is like water We have sent down from the sky with which the plants of the earth mingle, and in the morning it is straw the wind scatters. Allah is Powerful over all things.

George SaleAnd propound to them a similitude of the present life. It is like water which We send down from heaven; and the herb of the earth is mixed therewith, and after it hath been green and flourishing, in the morning it becometh dry stubble, which the winds scatter abroad: And God is able to do all things.
JM RodwellAnd set before them a similitude of the present life. It is as water which we send down from Heaven, and the herb of the Earth is mingled with it, and on the morrow it becometh dry stubble which the winds scatter: for God hath power over all things.

AsadAND PROPOUND unto them the parable of the life of this world: [it is] like the water which We send down from the skies, and which is absorbed by the plants of the earth: but [in time] they turn into dry . stubble which the winds blow freely about. And it is God [alone] who determines all things.



al-Kahf 018:046

18:46 المال والبنون زينة الحياة الدنيا والباقيات الصالحات خير عند ربك ثوابا وخير املا


TransliterationAlmalu waalbanoona zeenatu alhayati alddunya waalbaqiyatu alssalihatu khayrun AAinda rabbika thawaban wakhayrun amalan
LiteralThe property/possession/wealth and the sons/sons and daughters (are) the life the present's/worldly life's decoration/beauty , and the remainders the correct/righteous deeds (are) better at your Lord (in) a reward/replacement , and better hope.

Yusuf AliWealth and sons are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of thy Lord, as rewards, and best as (the foundation for) hopes.
PickthalWealth and children are an ornament of the life of the world. But the good deeds which endure are better in thy Lord's sight for reward, and better in respect of hope.
Arberry Wealth and sons are the adornment of the present world; but the abiding things, the deeds of righteousness, are better with God in reward, and better in hope.
ShakirWealth and children are an adornment of the life of this world; and the ever-abiding, the good works, are better with your Lord in reward and better in expectation.
SarwarChildren and property are the ornaments of the worldly life, but for deeds which continually produce virtue one can obtain better rewards from God and have greater hope in Him.
KhalifaMoney and children are the joys of this life, but the righteous works provide an eternal recompense from your Lord, and a far better hope.
Hilali/KhanWealth and children are the adornment of the life of this world. But the good righteous deeds (five compulsory prayers, deeds of Allahs obedience, good and nice talk, remembrance of Allah with glorification, praises and thanks, etc.), that last, are better with your Lord for rewards and better in respect of hope.
H/K/SaheehWealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope.
MalikLikewise, wealth and children are an attraction of this worldly life; yet honorable deeds that last forever are better rewarded by your Lord and hold for you a better hope of salvation.[46]
QXP(Our Bounties and Blessings are for you to enjoy, but they are a means to a higher end (7:32)). Wealth and children are the joys of the life of this world. But good deeds that fulfill the needs of others, their fruit endures forever. Such actions are of far greater merit in the Sight of your Lord, and the best foundation of hope. (19:76).
Maulana AliWealth and children are an adornment of the life of this world; but the ever-abiding, the good works, are better with thy Lord in reward and better in hope.
Free MindsWealth and buildings are the beauty of this life. But the good deeds that remain behind are better with your Lord for a reward, and better for hope.
Qaribullah Wealth and children are the ornament of this present life. But the things that last and good deeds, are better with your Lord in reward and hope.

George SaleWealth and children are the ornaments of this present life: But good works, which are permanent, are better in the sight of thy Lord, with respect to the reward, and better with respect to hope.
JM RodwellWealth and children are the adornment of this present life: but good works, which are lasting, are better in the sight of thy Lord as to recompense, and better as to hope.

AsadWealth and children are an 4dornment of this, world's life: but good deeds, the fruit whereof endures forever, are of far greater merit in thy Sustainer's sight, and a far better source of hope.'



al-Kahf 018:047

18:47 ويوم نسير الجبال وترى الارض بارزة وحشرناهم فلم نغادر منهم احدا


TransliterationWayawma nusayyiru aljibala watara al-arda barizatan wahasharnahum falam nughadir minhum ahadan
LiteralAnd a day We move/manipulate the mountains and you see the earth/Planet Earth emerging/appearing, and We gathered them, so We did not leave out from them anyone.

Yusuf AliOne Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them.
PickthalAnd (bethink you of) the Day when we remove the hills and ye see the earth emerging, and We gather them together so as to leave not one of them behind.
Arberry And on the day We shall set the mountains in motion, and thou seest the earth coming forth, and We muster them so that We leave not so much as one of them behind;
ShakirAnd the day on which We will cause the mountains to pass away and you will see the earth a levelled plain and We will gather them and leave not any one of them behind.
SarwarOn the day when We will cause the mountains to travel around and the earth to turn into a levelled plain, We will also bring all human beings together. No one will be left behind.
KhalifaThe day will come when we wipe out the mountains, and you will see the earth barren. We will summon them all, not leaving out a single one of them.
Hilali/KhanAnd (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a levelled plain, and we shall gather them all together so as to leave not one of them behind.
H/K/SaheehAnd [warn of] the Day when We will remove the mountains and you will see the earth prominent, and We will gather them and not leave behind from them anyone.
MalikYou should prepare for that Day when We will set the mountains in motion and you will see the earth as a barren waste; when We shall assemble mankind all together, leaving not even a single soul behind.[47]
QXPHence, know the Day when the tycoons of wealth and power will be shaken by Our Law, and the poor downtrodden will come at par with them. All humanity will stand equal. No person will stay behind in his or her birth right of dignity. (20:105).
Maulana AliAnd the day when We cause the mountains to pass away, and thou seest the earth a levelled plain and We gather them together and leave none of them behind.
Free MindsAnd the Day We move the mountains, and you see the Earth barren, and We gather them. We did not forget anyone of them.
Qaribullah And on the Day when We shall set the mountains in motion and you shall see the earth a leveled plain; when We gather them together, and would not leave even one behind,

George SaleOn a certain day We will cause the mountains to pass away, and thou shalt see the earth appearing plain and even; and We will gather mankind together, and We will not leave any one of them behind.
JM RodwellAnd call to mind the day when we will cause the mountains to pass away, and thou shalt see the earth a levelled plain, and we will gather mankind together, and not leave of them any one.

AsadHence, [bear in mind] the Day, on which We shall cause the mountains to disappear and thou shalt behold the earth void and bare: for [on that Day] We will [resurrect the dead and] gather them all together, leaving out none of them.



al-Kahf 018:048

18:48 وعرضوا على ربك صفا لقد جئتمونا كما خلقناكم اول مرة بل زعمتم الن نجعل لكم موعدا


TransliterationWaAAuridoo AAala rabbika saffan laqad ji/tumoona kama khalaqnakum awwala marratin bal zaAAamtum allan najAAala lakum mawAAidan
LiteralAnd they were displayed/exhibited on (to) your Lord (in) a row/line/arranged (and told): "You had come to Us as We created you (on the) first/beginning time , but you claimed/alleged that We not make for you an appointment."

Yusuf AliAnd they will be marshalled before thy Lord in ranks, (with the announcement), "Now have ye come to Us (bare) as We created you first: aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!":
PickthalAnd they are set before thy Lord in ranks (and it is said unto them): Now verily have ye come unto Us as We created you at the first. But ye thought that We had set no tryst for you.
Arberry and they shall be presented before their Lord in ranks -- 'You have come to Us, as We created you upon the first time; nay, you asserted We should not appoint for you a tryst.'
ShakirAnd they shall be brought before your Lord, standing in ranks: Now certainly you have come to Us as We created you at first. Nay, you thought that We had not appointed to you a time of the fulfillment of the promise.
SarwarThey will all be lined up in the presence of your Lord who will tell them, "Despite your belief that there would never be a Day of Judgment, all of you are brought in Our presence just as though We had created you for the first time. You believed that our promise could never come true."
KhalifaThey will be presented before your Lord in a row. You have come to us as individuals, just as we created you initially. Indeed, this is what you claimed will never happen.
Hilali/KhanAnd they will be set before your Lord in (lines as) rows, (and Allah will say): "Now indeed, you have come to Us as We created you the first time. Nay, but you thought that We had appointed no meeting for you (with Us)."
H/K/SaheehAnd they will be presented before your Lord in rows, [and He will say], "You have certainly come to Us just as We created you the first time. But you claimed that We would never make for you an appointment."
MalikThey all will be brought before your Lord standing in rows and Allah will say: "Well! You see that you have returned to Us as We created you at first: even though you claimed that We had not fixed any time for the fulfillment of this promise of meeting with Us!"[48]
QXPAll mankind will be one, as they were in the beginning (2:213). Before their Lord total equity will prevail as if all were lined up before Him (10:19). "Now, indeed, you have come to Us just as the initial state after We created you. This is so, although you thought that We had not set it to happen."
Maulana AliAnd they are brought before thy Lord in ranks. Now certainly you have come to Us as We created you at first. Nay, you thought that We had not made an appointment for you.
Free MindsAnd they are displayed before your Lord as a column: "You have come to Us as We had created you the first time. No, you claimed We would not make for you an appointed time!"
Qaribullah and they shall be presented in ranks before your Lord (who will say to them:) 'You have returned to Us as We created you the first time. No, you claimed We would not appoint a meeting for you!

George SaleAnd they shall be set before thy Lord in distinct order, and He shall say unto them, now are ye come unto us naked, as We created you the first time: But ye thought that We should not perform our promise unto you.
JM RodwellAnd they shall be set before thy Lord in ranks:-"Now are ye come unto us as we created you at first: but ye thought that we should not make good to you the promise."

AsadAnd they will be lined up before thy Sustainer, [and He will say: so] "Now, indeed, you have come unto Us [in a lonely state], even as We created you in the first instances" - although you were wont to assert that We would never 'appoint for you a meeting [with Us]!"



al-Kahf 018:049

18:49 ووضع الكتاب فترى المجرمين مشفقين مما فيه ويقولون ياويلتنا مال هذا الكتاب لايغادر صغيرة ولاكبيرة الا احصاها ووجدوا ماعملوا حاضرا ولايظلم ربك احدا


TransliterationWawudiAAa alkitabu fatara almujrimeena mushfiqeena mimma feehi wayaqooloona ya waylatana ma lihatha alkitabi la yughadiru sagheeratan wala kabeeratan illa ahsaha wawajadoo ma AAamiloo hadiran wala yathlimu rabbuka ahadan
LiteralAnd The Book was put/laid/raised , so you see the criminals/sinners afraid/cautious from what (is) in it, and they say: "Oh our calamity/scandal , what to that The Book , (it) does not leave out small/little and nor big/great except it counted/computed it ?" And they found what they made/did present, and your Lord does not cause injustice/oppression (to) anyone.

Yusuf AliAnd the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! woe to us! what a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will thy Lord treat with injustice.
PickthalAnd the Book is placed, and thou seest the guilty fearful of that which is therein, and they say: What kind of a Book is this that leaveth not a small thing nor a great thing but hath counted it! And they find all that they did confronting them, and thy Lord wrongeth no-one.
Arberry And the Book shall be set in place; and thou wilt see the sinners fearful at what is in it, and saying, 'Alas for us! How is it with this Book, that it leaves nothing behind, small or great, but it has numbered it?' And they shall find all they wrought present, and thy Lord shall not wrong anyone.
ShakirAnd the Book shall be placed, then you will see the guilty fearing from what is in it, and they will say: Ah! woe to us! what a book is this! it does not omit a small one nor a great one, but numbers them (all); and what they had done they shall find present (there); and your Lord does not deal unjustly with anyone.
SarwarWhen the record of every one's deeds is placed before him, you will see the criminals terrified from what the record contains. They will say, "Woe to us! What kind of record is this that has missed nothing small or great?" They will find whatever they have done right before their very eyes. Your Lord is not unjust to any one.
KhalifaThe record will be shown, and you will see the guilty fearful of its contents. They will say, "Woe to us. How come this book leaves nothing, small or large, without counting it?" They will find everything they had done brought forth. Your Lord is never unjust towards anyone.
Hilali/KhanAnd the Book (ones Record) will be placed (in the right hand for a believer in the Oneness of Allah, and in the left hand for a disbeliever in the Oneness of Allah), and you will see the Mujrimoon (criminals, polytheists, sinners, etc.), fearful of that which is (recorded) therein. They will say: "Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!" And they will find all that they did, placed before them, and your Lord treats no one with injustice.
H/K/SaheehAnd the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, "Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?" And they will find what they did present [before them]. And your Lord does injustice to no one.
MalikThen the book of their deeds will be placed before them. At that time you will see the sinners in great terror because of what is recorded therein. They will say: "Woe to us! What kind of a book is this? It leaves out nothing small or large: all is noted down!" They will find all that they did recorded therein. Your Lord will not be unjust to anyone in the least.[49]
QXPThe Book (Qur'an) will be laid open before all humanity and you will behold the guilty filled with fear what they see therein. Legislation at that time will be based on the Book. Those who were used to stealing the fruit of others' labor will be scared. They will say, "Oh, woe unto us! What kind of a Book is this! It leaves out nothing, be it small or great, but takes everything into account!" In the Divine System every deed, small or big will come forth (53:39-40). Universal Justice will prevail since your Lord does not wrong anyone. (This verse applies to the Hereafter as well in the form of the Divine Record Book, just as Hell and Paradise are frequently mentioned in the Qur'an applying to both lives).
Maulana AliAnd the book is placed, and thou seest the guilty fearing for what is in it, and they say: O woe to us! what a book is this! It leaves out neither a small thing nor a great one, but numbers them (all), and they find what they did confronting them. And thy Lord wrongs not any one.
Free MindsAnd the record was displayed, so you see the criminals fearful of what is in it. And they Say: "Woe to us!, what is wrong with this record that it does not leave out anything small or large except that it has counted it." And they found what they had done present. And your Lord does not wrong anyone.
Qaribullah And the Book shall be set in place, and you will see the sinners fearful of what is in it. ' They shall say: 'Woe to us! How is it, this book omits nothing small or great, all are counted! ' And they shall find what they did is present, and Your Lord will wrong no one.

George SaleAnd the book wherein every one's actions are recorded shall be put into his hand; and thou shalt see the wicked in great terror, because of that which is written therein, and they shall say, Alas for us! What meaneth this book? It omitteth neither a small action nor a great one, but it comprizeth the same; and they shall find that which they have wrought, present before their eyes: And thy Lord will not deal unjustly with any one.
JM RodwellAnd each shall have his book put into his hand: and thou shalt see the wicked in alarm at that which is therein: and they shall say, "O woe to us! what meaneth this Book? It leaveth neither small nor great unnoted down!" And they shall find all that they h

AsadAnd the record [of everyone's deeds] will be laid.open; and thou wilt behold the guilty filled with dread at what [they see] therein; and they will exclaim: "Oh, woe unto us! What a record is this! It leaves out nothing, be it small or great, but takes everything into account!" For they will find all that they ever wrought [now] facing them, and [will know that] thy Sustainer does not wrong anyone.



al-Kahf 018:050

18:50 واذ قلنا للملائكة اسجدوا لادم فسجدوا الا ابليس كان من الجن ففسق عن امر ربه افتتخذونه وذريته اولياء من دوني وهم لكم عدو بئس للظالمين بدلا


TransliterationWa-ith qulna lilmala-ikati osjudoo li-adama fasajadoo illa ibleesa kana mina aljinni fafasaqa AAan amri rabbihi afatattakhithoonahu wathurriyyatahu awliyaa min doonee wahum lakum AAaduwwun bi/sa lilththalimeena badalan
LiteralAnd when We said to the angels: "Prostrate to Adam, so they prostrated except Satan/Iblis (he) was from the Jinns/an intelligent free willing creature created before man , so he debauched from his Lord's order/command , do you take him and his descendants (as) guardians/allies from other than Me? And they are for you an enemy, and how bad to the unjust/oppressive an exchange/replacement/substitution?

Yusuf AliBehold! We said to the angels, "Bow down to Adam": They bowed down except Iblis. He was one of the Jinns, and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrong-doers!
PickthalAnd (remember) when We said unto the angels: Fall prostrate before Adam, and they fell prostrate, all save Iblis. He was of the jinn, so he rebelled against his Lord's command. Will ye choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you? Calamitous is the exchange for evil-doers.
Arberry And when We said to the angels, 'Bow yourselves to Adam'; so they bowed themselves, save Iblis; he was one of the jinn, and committed ungodliness against his Lord's command. What, and do you take him and his seed to be your friends, apart from Me, and they an enemy to you? How evil is that exchange for the evildoers!
ShakirAnd when We said to the angels: Make obeisance to Adam; they made obeisance but Iblis (did it not). He was of the jinn, so he transgressed the commandment of his Lord. What! would you then take him and his offspring for friends rather than Me, and they are your enemies? Evil is (this) change for the unjust.
SarwarWhen We told the angels to prostrate before Adam they all obeyed except Iblis. He was a jinn and he sinned against the command of his Lord. Why do you (people) obey him and his offspring instead of Me, even though they are your enemies? How terrible will be the recompense that the wrong doers will receive!
KhalifaWe said to the angels, "Fall prostrate before Adam." They fell prostrate, except Satan. He became a jinn, for he disobeyed the order of His Lord. Will you choose him and his descendants as lords instead of Me, even though they are your enemies? What a miserable substitute!
Hilali/KhanAnd (remember) when We said to the angels; "Prostrate to Adam." So they prostrated except Iblees (Satan). He was one of the jinns; he disobeyed the Command of his Lord. Will you then take him (Iblees) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the Zalimoon (polytheists, and wrong-doers, etc).
H/K/SaheehAnd [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange.
MalikWhen We said to the angels: "Prostrate yourself before Adam," all prostrated themselves except Iblees (Satan), who was one of the Jinns and chose to disobey the command of his Lord. Would you then take him and his children as your protectors rather than Me, even though they are your enemies? What a bad substitute the wrongdoers have chosen![50]
QXPRecall when We told the angels, "Bow yourselves before Adam!" They all bowed except Iblis. He was of the hidden selfish desires that drifted away from his Lord's Command. Will you still befriend him and his comrades? What a miserable exchange do the wrongdoers make for the right guidance! (2:30-38).
Maulana AliAnd when We said to the angels: Make submission to Adam, they submitted except Iblis. He was of the jinn, so he transgressed the commandment of his Lord. Will you then take him and his offspring for friends rather than Me, and they are your enemies? Evil is the exchange for the unjust.
Free MindsAnd We said to the Angels: "Submit to Adam." So they all submitted except for Satan, he was of the Jinn, so he disobeyed the order of his Lord. "Will you take him and his progeny as allies besides Me, while they are your enemy?" Miserable for the wicked is the substitute!
Qaribullah When We said to the angels: 'Prostrate yourselves before Adam, ' all prostrated themselves except iblis, who was one of the jinn, disobedient to the command of his Lord. Would you then take him and his descendants to be your guardians, other than Me, when they are your clear enemy? How evil is the exchange for the harmdoers!

George SaleRemember when We said unto the angels, worship ye Adam: And they all worshipped him, except Eblis, who was one of the genii, and departed from the command of his Lord. Will ye therefore take him and his offspring for your patrons besides Me, notwithstanding they are your enemies? Miserable shall such a change be to the ungodly!
JM RodwellWhen we said to the angels, "Prostrate yourselves before Adam," they all prostrated them save Eblis, who was of the Djinn, and revolted from his Lord's behest. behest.-What! will ye then take him and his offspring as patrons rather than Me? and they your e

AsadAND [remember that] when We told the angels, "Prostrate yourselves before Adam," 52 they all prostrated themselves, save Ib1Ts: he [too] was one of those invisible beings," but then he turned away from his Sustainer's command. Will you, then, take him and his cohorts" for (your], masters instead of Me, although they are your foe? How vile an exchange on the evildoers' part!"



al-Kahf 018:051

18:51 مااشهدتم خلق السماوات والارض ولاخلق انفسهم وماكنت متخذ المضلين عضدا


TransliterationMa ashhadtuhum khalqa alssamawati waal-ardi wala khalqa anfusihim wama kuntu muttakhitha almudilleena AAadudan
LiteralI did not make them witness/testify the skies'/space's and the earth's/Planet Earth's creation, and nor creation (of) themselves, and I was not taking the misguiders (as) support/help/assistance.

Yusuf AliI called them not to witness the creation of the heavens and the earth, nor (even) their own creation: nor is it for helpers such as Me to take as lead (men) astray!
PickthalI made them not to witness the creation of the heavens and the earth, nor their own creation; nor choose I misleaders for (My) helpers.
Arberry I made them not witnesses of the creation of the heavens and earth, neither of the creation of themselves; I would not ever take those who lead others astray to be My supporters.
ShakirI did not make them witnesses of the creation of the heavens and the earth, nor of the creation of their own souls; nor could I take those who lead (others) astray for aiders.
SarwarI did not call (the unjust) to witness the creation of the heavens and earth nor to witness their own creation nor did I want to be helped by those who lead people astray.
KhalifaI never permitted them to witness the creation of the heavens and the earth, nor the creation of themselves. Nor do I permit the wicked to work in My kingdom.
Hilali/KhanI (Allah) made them (Iblees and his offspring) not to witness (nor took their help in) the creation of the heavens and the earth and not (even) their own creation, nor was I (Allah) to take the misleaders as helpers.
H/K/SaheehI did not make them witness to the creation of the heavens and the earth or to the creation of themselves, and I would not have taken the misguiders as assistants.
MalikI did not call them to witness the creation of the heavens and the earth, nor their own creation, nor do I take those who lead mankind astray as My supporters.[51]
QXPI never permitted any creatures to witness the creation of the heavens and the earth, nor their own creation. And neither do I need to take as My helpers those beings (religious leaders) who lead people astray.
Maulana AliI made them not to witness the creation of the heavens and the earth, nor their own creation. Nor could I take those who mislead for aiders.
Free MindsI did not make them witness the creation of heavens and Earth, nor the creation of themselves. Nor do I take the misleaders as helpers.
Qaribullah Neither did I make them witnesses at the creation of the heavens and the earth, nor at their own creation. I would never take those who lead others astray to be My supporters.

George SaleI called not them to be present at the creation of the heavens and of the earth, nor at the creation of themselves, neither did I take those seducers for my assistants.
JM RodwellI made them not witnesses of the creation of the Heavens and of the Earth, nor of their own creation, neither did I take seducers as my helpers.

AsadI did not make them witnesses of the creation of the heavens and the earth, nor of the creation of their own selves ;5e and neither do I [have any need to] take as My helpers those [beings] that lead [men] astray."



al-Kahf 018:052

18:52 ويوم يقول نادوا شركائي الذين زعمتم فدعوهم فلم يستجيبوا لهم وجعلنا بينهم موبقا


TransliterationWayawma yaqoolu nadoo shuraka-iya allatheena zaAAamtum fadaAAawhum falam yastajeeboo lahum wajaAAalna baynahum mawbiqan
LiteralAnd a day , He says: "Call my partners those whom you claimed/alleged ." So they called them, so they did not answer/reply to them, and We made/put between them a barrier/shut off .

Yusuf AliOne Day He will say, "Call on those whom ye thought to be My partners," and they will call on them, but they will not listen to them; and We shall make for them a place of common perdition.
PickthalAnd (be mindful of) the Day when He will say: Call those partners of Mine whom ye pretended. Then they will cry unto them, but they will not hear their prayer, and We shall set a gulf of doom between them.
Arberry And on the day He shall say, 'Call on My associates whom you asserted'; and then they shall call on them, but they will not answer them, and We shall set a gulf between them.
ShakirAnd on the day when He shall say: Call on those whom you considered to be My associates. So they shall call on them, but they shall not answer them, and We will cause a separation between them.
SarwarOn the day when God asks the idolators to seek help from their idols, they will call their idols for help. But the idols will not answer them; We shall separate the two parties from each other by a destructive gulf.
KhalifaThe day will come when He says, "Call upon My partners, whom you claimed to be gods beside Me," they will call on them, but they will not respond to them. An insurmountable barrier will separate them from each other.
Hilali/KhanAnd (remember) the Day He will say:"Call those (so-called) partners of Mine whom you pretended." Then they will cry unto them, but they will not answer them, and We shall put Maubiqa (a barrier, or enmity, or destruction, or a valley in Hell) between them.
H/K/SaheehAnd [warn of] the Day when He will say, "Call 'My partners' whom you claimed," and they will invoke them, but they will not respond to them. And We will put between them [a valley of] destruction.
MalikOn the Day of Judgment Allah will say to them: "Call on those whom you thought to be My partners." They will call them but will receive no answer; and We shall cause animosity between them.[52]
QXPBe mindful of the Day when He will say, "Call those whom you assigned as My partners." Then they will call upon them, but they will not hear their call. We shall set a gulf of doom between them.
Maulana AliAnd one day He will say: Call on those whom you considered to be My partners. So they will call on them, but they will not answer them, and We shall cause a separation between them.
Free MindsThe Day when He says: "Call on your partners that you had claimed." So they called them, but they did not respond to them. And We made between them a barrier.
Qaribullah And the Day He will say: 'Call on those whom you claimed to be My associates. ' They will invoke them, but they will receive no answer, for We shall place a gulf between them.

George SaleOn a certain day, God shall say unto the idolaters, call those whom ye imagined to be my companions, to protect you: And they shall call them, but they shall not answer them; and We will place a valley of destruction between them:
JM RodwellOn a certain day, God shall say, "Call ye on the companions ye joined with me, deeming them to be gods:" and they shall call on them, but they shall not answer them: then will we place a valley of perdition between them:

AsadHence, [bear in mind] the Day on which He will say, "Call [now] unto those beings whom you imagined to have a share in My divinity!" - whereupon they will invoke them, but those [beings] will not respond to them: for We shall have placed between them an unbridgeable gulf.s



al-Kahf 018:053

18:53 وراى المجرمون النار فظنوا انهم مواقعوها ولم يجدوا عنها مصرفا


TransliterationWaraa almujrimoona alnnara fathannoo annahum muwaqiAAooha walam yajidoo AAanha masrifan
LiteralAnd the criminals/sinners saw/understood the fire, so they thought/assumed that they (are)203falling/landing/expecting in it, and they did not find from it a diversion/return.

Yusuf AliAnd the Sinful shall see the fire and apprehend that they have to fall therein: no means will they find to turn away therefrom.
PickthalAnd the guilty behold the Fire and know that they are about to fall therein, and they find no way of escape thence.
Arberry Then the evildoers will see the Fire, and think that they are about to fall into it, and will find no escape from it.
ShakirAnd the guilty shall see the fire, then they shall know that they are going to fall into it, and they shall not find a place to which to turn away from it.
SarwarWhen the criminals see hell fire, they will have no doubt about falling (headlong) therein, nor of finding anyone to save them.
KhalifaThe guilty will see Hell, and will realize that they will fall into it. They will have no escape therefrom.
Hilali/KhanAnd the Mujrimoon (criminals, polytheists, sinners), shall see the Fire and apprehend that they have to fall therein. And they will find no way of escape from there.
H/K/SaheehAnd the criminals will see the Fire and will be certain that they are to fall therein. And they will not find from it a way elsewhere.
MalikThe criminals will see the fire and realize that they are going to fall into it; but will find no place to escape.[53]
QXPThose who thrived on the fruit of others' toil will gaze at the Fire, and will realize that they are bound to fall into it, and will find no way to escape.
Maulana AliAnd the guilty will see the Fire, and know that they are about to fall into it, and they will find no escape from it.
Free MindsAnd the criminals saw the Fire, and they realized they will be placed in it, and they did not find any way to avert it.
Qaribullah And when the evildoers see the Fire of Hell they will reckon it is there they shall fall. They shall find no escape from it.

George SaleAnd the wicked shall see hell fire; and they shall know that they shall be thrown into the same, and they shall find no way to avoid it.
JM RodwellAnd the wicked shall see the fire, and shall have a foreboding that they shall be flung into it, and they shall find no escape from it.

AsadAnd those who were lost in sin will behold the fire, and will know that they are bound to fall.into it, and will find no way of escape therefrom.



al-Kahf 018:054

18:54 ولقد صرفنا في هذا القران للناس من كل مثل وكان الانسان اكثر شئ جدلا


TransliterationWalaqad sarrafna fee hatha alqur-ani lilnnasi min kulli mathalin wakana al-insanu akthara shay-in jadalan
LiteralAnd We had laid out/detailed linguistically in this the Koran to the people from every example/proverb, and the human/mankind was (the) most arguing/disputing thing.

Yusuf AliWe have explained in detail in this Qur'an, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious.
PickthalAnd verily We have displayed for mankind in this Qur'an all manner of similitudes, but man is more than anything contentious.
Arberry We have indeed turned about for men in this Koran every manner of similitude; man is the most disputatious of things.
ShakirAnd certainly We have explained in this Quran every kind of example, and man is most of all given to contention.
SarwarWe have given various examples in this Quran for people to learn a lesson, but the human being is the most contentious creature.
KhalifaWe have cited in this Quran every kind of example, but the human being is the most argumentative creature.
Hilali/KhanAnd indeed We have put forth every kind of example in this Quran, for mankind. But, man is ever more quarrelsome than anything.
H/K/SaheehAnd We have certainly diversified in this Qurâ an for the people from every [kind of] example; but man has ever been, most of anything, [prone to] dispute.
MalikWe have given all kinds of examples in this Qur’an to make the people understand this Message, but man is exceedingly contentious.[54]
QXPIndeed, for the benefit of mankind We use TASREEF to explain the Qur'an from various vantage points. However, man, above all other imperfections, is given to contention.
Maulana AliAnd certainly We have made distinct in this Qur’an for mankind every kind of description; and man is in most things contentious.
Free MindsAnd We have cited in this Quran every example for the people. But man was always most argumentative.
Qaribullah We have set forth for people in this Koran all manner of parables; the human is the most disputatious of things.

George SaleAnd now have We variously propounded unto men, in this Koran, a parable of every kind; but man cavilleth at most things therein.
JM RodwellAnd now in this Koran we have presented to man similitudes of every kind: but, at most things is man a caviller.

AsadTHUS, INDEED, have We given in this Qur'an many facets to every kind of lesson [designed] for [the benefit of] mankind.' However, man is, above all else, always given to contention:



al-Kahf 018:055

18:55 ومامنع الناس ان يؤمنوا اذ جاءهم الهدى ويستغفروا ربهم الا ان تاتيهم سنة الاولين او ياتيهم العذاب قبلا


TransliterationWama manaAAa alnnasa an yu/minoo ith jaahumu alhuda wayastaghfiroo rabbahum illa an ta/tiyahum sunnatu al-awwaleena aw ya/tiyahumu alAAathabu qubulan
LiteralAnd what prevented/forbid the people that (E) they believe when the guidance came to them? And they ask for forgiveness (from) their Lord? Except that the first's/beginner's law/manner comes to them or the punishment comes to them in front/facing front.

Yusuf AliAnd what is there to keep back men from believing, now that Guidance has come to them, nor from praying for forgiveness from their Lord, but that (they ask that) the ways of the ancients be repeated with them, or the Wrath be brought to them face to face?
PickthalAnd naught hindereth mankind from believing when the guidance cometh unto them, and from asking forgiveness of their Lord unless (it be that they wish) that the judgment of the men of old should come upon them or (that) they should be confronted with the Doom.
Arberry And naught prevented men from believing when the guidance came unto them, and seeking their Lord's forgiveness, but that the wont of the ancients should come upon them, or that the chastisement should come upon them face to face.
ShakirAnd nothing prevents men from believing when the guidance comes to them, and from asking forgiveness of their Lord, except that what happened to the ancients should overtake them, or that the chastisement should come face to face with them.
SarwarWhat prevents people from having faith when guidance comes to them or from asking for forgiveness from their Lord before they face the kind of torment that the ancient people experienced or a new form of torment.
KhalifaNothing prevented the people from believing, when the guidance came to them, and from seeking the forgiveness of their Lord, except that they demanded to see the same (kind of miracles) as the previous generations, or challenged to see the retribution beforehand.
Hilali/KhanAnd nothing prevents men from believing, now when the guidance (the Quran) has come to them, and from asking Forgiveness of their Lord, except that the ways of the ancients be repeated with them (i.e. their destruction decreed by Allah), or the torment be brought to them face to face?
H/K/SaheehAnd nothing has prevented the people from believing when guidance came to them and from asking forgiveness of their Lord except that there [must] befall them the [accustomed] precedent of the former peoples or that the punishment should come [directly] before them.
MalikNothing can prevent men from believing and seeking the forgiveness of their Lord now that Guidance has come to them, unless they are waiting for the fate of former peoples to overtake them or the scourge to be brought to them face to face.[55]
QXPFor, what is there to keep people from attaining belief now that Guidance has come to them, and from asking the protecting forgiveness of their Lord? Unless they choose the fate of the ancient people to befall them or that the doom reaches them even faster.
Maulana AliAnd nothing prevents men from believing when the guidance comes to them, and from asking forgiveness of their Lord, but that (they wait) for the way of the ancients to overtake them, or that the chastisement should confront them.
Free MindsAnd what prevented the people from believing when the guidance came to them, and to seek forgiveness from their Lord? Are they waiting for what happened to the people of old to come to them, or that the retribution be brought to them face to face?
Qaribullah Nothing prevented people from believing and seeking the forgiveness of their Lord when guidance came to them, unless they are waiting for the fate of the ancients to overtake them, or that the punishment should come upon them face to face.

George SaleYet nothing hindreth men from believing, now a direction is come unto them, and from asking pardon of their Lord, excepting that they wait until the punishment of their predecessors come to be inflicted on them, or that the chastisement of the next life come upon them publicly.
JM RodwellAnd what, now that guidance is come to them, letteth men from believing and from asking forgiveness of their Lord-unless they wait till that the doom of the ancients overtake them, or the chastisement come upon them in the sight of the universe?

Asadfor, what is there to keep people from attaining to faith now that guidance has come unto them, and from asking their Sustainer to forgive them their sins - unless it be [their wish] that the fate of the [sinful] people of ancient times should befall them [as well], or that the [ultimate] suffering should befall them in the hereafter?"



al-Kahf 018:056

18:56 ومانرسل المرسلين الا مبشرين ومنذرين ويجادل الذين كفروا بالباطل ليدحضوا به الحق واتخذوا اياتي وماانذروا هزوا


TransliterationWama nursilu almursaleena illa mubashshireena wamunthireena wayujadilu allatheena kafaroo bialbatili liyudhidoo bihi alhaqqa waittakhathoo ayatee wama onthiroo huzuwan
LiteralAnd We do not send the messengers except (as) announcers of good news and warners/givers of notice, and those who disbelieved argue/dispute with/by the falsehood to nullify with it the truth , and they took My verses/evidences and what they were warned/given notice (with it) mockingly/making fun.

Yusuf AliWe only send the messengers to give Glad Tidings and to give warnings: But the unbelievers dispute with vain argument, in order therewith to weaken the truth, and they treat My Signs as a jest, as also the fact that they are warned!
PickthalWe send not the messengers save as bearers of good news and warners. Those who disbelieve contend with falsehood in order to refute the Truth thereby. And they take Our revelations and that wherewith they are threatened as a jest.
Arberry And We send not the Envoys, but good tidings to bear, and warning. Yet do the unbelievers dispute with falsehood, that they may rebut thereby the truth. They have taken My signs, and what they are warned of, in mockery.
ShakirAnd We do not send messengers but as givers of good news and warning, and those who disbelieve make a false contention that they may render null thereby the truth, and they take My communications and that with which they are warned for a mockery.
SarwarThe only reason for Our sending the Messengers is to give the human being the glad news of Our mercy and to warn him about Our wrath. The disbelievers argue by false means to refute the Truth. They mock My miracles and warnings.
KhalifaWe only send the messengers as simply deliverers of good news, as well as warners. Those who disbelieve argue with falsehood to defeat the truth, and they take My proofs and warnings in vain.
Hilali/KhanAnd We send not the Messengers except as giver of glad tidings and warners. But those who disbelieve, dispute with false argument, in order to refute the truth thereby. And they treat My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), and that with which they are warned, as jest and mockery!
H/K/SaheehAnd We send not the messengers except as bringers of good tidings and warners. And those who disbelieve dispute by [using] falsehood to [attempt to] invalidate thereby the truth and have taken My verses, and that of which they are warned, in ridicule.
MalikWe send the Messengers only to proclaim good news and to give warnings but with false arguments the unbelievers seek to defeat the Truth, through mocking at My revelations and My warnings.[56]
QXPBut We send the Messengers only as heralds of glad tidings and as Warners. Whereas the rejecters contend with false arguments, trying to refute the Truth, and to make My Verses and warnings a target of their mockery.
Maulana AliAnd We send not messengers but as givers of good news and warning, and those who disbelieve contend with falsehood to weaken thereby the Truth, and they take My messages and the warning for a mockery.
Free MindsAnd We do not send the messengers except as bearers of good news and warners. But those who reject will argue using falsehood to overshadow the truth with it. And they took My revelations and what they have been warned by as a joke!
Qaribullah We send Our Messengers only to proclaim glad tidings and to give warning. But the unbelievers dispute with false arguments so that they may belie the truth. They have taken My verses and warnings in mockery.

George SaleWe send not our messengers, but to bear good tidings, and to denounce threats. Those who believe not, dispute with vain arguments, that they may thereby render the truth of no effect: And they hold my signs, and the admonitions which have been made them, in derision.
JM RodwellWe send not our Sent Ones but to announce and to warn: but the infidels cavil with vain words in order to refute the truth; and they treat my signs and their own warnings with scorn.

AsadBut We send [Our] message-bearers only as heralds of glad tidings and as warners - whereas those who are bent on denying the truth contend [against them] with fallacious arguments, so as to render void the truth thereby, and to make My messages and warnings a target of their mockery.



al-Kahf 018:057

18:57 ومن اظلم ممن ذكر بايات ربه فاعرض عنها ونسي ماقدمت يداه انا جعلنا على قلوبهم اكنة ان يفقهوه وفي اذانهم وقرا وان تدعهم الى الهدى فلن يهتدوا اذا ابدا


TransliterationWaman athlamu mimman thukkira bi-ayati rabbihi faaAArada AAanha wanasiya ma qaddamat yadahu inna jaAAalna AAala quloobihim akinnatan an yafqahoohu wafee athanihim waqran wa-in tadAAuhum ila alhuda falan yahtadoo ithan abadan
LiteralAnd who (is) more unjust/oppressive than who was reminded with his Lord's evidences/signs/verses, so he objected/turned away from it, and he forgot what his two hands advanced/introduced/ undertook , We (E) had made/put covers/protections on their hearts/minds that they understand/know it , and in their ears deafness/weight , and if you call them to the guidance, so they will never/not be guided then ever (E).

Yusuf AliAnd who doth more wrong than one who is reminded of the Signs of his Lord, but turns away from them, forgetting the (deeds) which his hands have sent forth? Verily We have set veils over their hearts lest they should understand this, and over their ears, deafness, if thou callest them to guidance, even then will they never accept guidance.
PickthalAnd who doth greater wrong than he who hath been reminded of the revelations of his Lord, yet turneth away from them and forgetteth what his hands send forward (to the Judgment)? Lo! on their hearts We have placed coverings so that they understand not, and in their ears a deafness. And though thou call them to the guidance, in that case they can never be led aright.
Arberry And who does greater evil than he who, being reminded of the signs of his Lord, turns away from them and forgets what his hands have forwarded? Surely We have laid veils on their hearts lest they understand it, and in their ears heaviness; and though thou callest them to the guidance, yet they will not be guided ever.
ShakirAnd who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them and forgets what his two hands have sent before? Surely We have placed veils over their hearts lest they should understand it and a heaviness in their ears; and if you call them to the guidance, they will not ever follow the right course in that case.
SarwarWho are more unjust than those who are reminded of the revelations of their Lord but have disregarded them and have forgotten their deeds? We have veiled their hearts and sealed their ears so that they cannot understand. Even if you call them to the right path, they will never accept guidance.
KhalifaWho are more evil than those who are reminded of their Lord's proofs, then disregard them, without realizing what they are doing. Consequently, we place shields on their hearts to prevent them from understanding it (the Quran), and deafness in their ears. Thus, no matter what you do to guide them, they can never ever be guided.
Hilali/KhanAnd who does more wrong than he who is reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, but turns away from them forgetting what (deeds) his hands have sent forth. Truly, We have set veils over their hearts lest they should understand this (the Quran), and in their ears, deafness. And if you (O Muhammad SAW) call them to guidance, even then they will never be guided.
H/K/SaheehAnd who is more unjust than one who is reminded of the verses of his Lord but turns away from them and forgets what his hands have put forth? Indeed, We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if you invite them to guidance they will never be guided, then ever.
MalikWho is more unjust than the one who, when reminded of the revelations of his Lord, turns away from them and forgets what his own hands have done? In regards to such people, We have cast veils over their hearts, so they do not understand this Qur’an, and have become hard of hearing. Call them as you may towards the guidance, they will never be guided.[57]
QXPAnd who does greater harm to himself than the one to whom his Lord's Messages are conveyed and he turns away from them, forgetting what he is doing and what wrong he has done before? Our Law makes their hearts and ears impermeable to reason and advice. No matter what you do to guide them, they will not allow themselves to be shown the right way.
Maulana AliAnd who is more unjust than he who is reminded of the messages of his Lord, then he turns away from them and forgets what his hands have sent before? Surely We have placed veils over their hearts, lest they understand it, and a deafness in their ears. And if thou call them to the guidance, they will even then never follow the right course.
Free MindsAnd who is more wicked than one who is reminded of his Lord's verses but he turned away from them, and he forgot what his hands had done. We have made veils upon their hearts from understanding them, and a deafness in their ears. And if you invite them to the guidance, they will never be guided.
Qaribullah Who is greater in evil than he who, when reminded of the verses of his Lord, turns away from them and forgets what his hands have sent before him? We have placed veils over their hearts lest they should understand it, and there is heaviness in their ears. Even if you call them to guidance, they will never be guided.

George SaleAnd who is more unjust than he who hath been acquainted with the signs of his Lord, and retireth afar off from the same, and forgetteth that which his hands have formerly committed? Verily We have cast vails over their hearts, lest they should understand the Koran, and into their ears thickness of hearing: If thou invite them to the true direction, yet will they not therefore be directed for ever.
JM RodwellBut who is worse than he who when told of the signs of his Lord turneth him away and forgetteth what in time past his hands have wrought? Truly we have thrown veils over their hearts lest they should understand this Koran, and into their ears a heaviness:

AsadAnd who could be more wicked than he to whom his Sustainer's messages are conveyed and who thereupon turns away from them, forgetting all [the evil] that his hands may have wrought?" Behold, over their hearts have We laid veils which prevent them from grasping the truth, and into their ears, deafness; and though thou call them onto the right path," they will never allow themselves to be guided.



al-Kahf 018:058

18:58 وربك الغفور ذو الرحمة لو يؤاخذهم بما كسبوا لعجل لهم العذاب بل لهم موعد لن يجدوا من دونه موئلا


TransliterationWarabbuka alghafooru thoo alrrahmati law yu-akhithuhum bima kasaboo laAAajjala lahumu alAAathaba bal lahum mawAAidun lan yajidoo min doonihi maw-ilan
LiteralAnd your Lord (is) the forgiving, (owner) of the mercy, if He punishes/takes them because (of)what they gained/gathered/acquired , He would have hurried/hastened for them the torture, but for them (is) an appointment, they will never/not find from other than it a shelter/refuge .

Yusuf AliBut your Lord is Most forgiving, full of Mercy. If He were to call them (at once) to account for what they have earned, then surely He would have hastened their punishment: but they have their appointed time, beyond which they will find no refuge.
PickthalThy Lord is the Forgiver, Full of Mercy. If He took them to task (now) for what they earn, He would hasten on the doom for them; but theirs is an appointed term from which they will find no escape.
Arberry But thy Lord is the All-forgiving, full of mercy. If He should take them to task for that they have earned, He would hasten for them the chastisement; but they have a tryst, from which they will find no escape.
ShakirAnd your Lord is Forgiving, the Lord of Mercy; were He to punish them for what they earn, He would certainly have hastened the chastisement for them; but for them there is an appointed time from which they shall not find a refuge.
SarwarYour Lord is All-forgiving and All-merciful. Had He wanted to punish them for their sins, He would have been prompt to torment them. For their punishment there is an appointed time, after which there will be no way for them to escape.
KhalifaYet, your Lord is the Forgiver, full of mercy. If He called them to account for their deeds, He would annihilate them right there and then. Instead, He gives them a respite until a specific, predetermined time; then they can never escape.
Hilali/KhanAnd your Lord is Most Forgiving, Owner of Mercy. Were He to call them to account for what they have earned, then surely, He would have hastened their punishment. But they have their appointed time, beyond which they will find no escape.
H/K/SaheehAnd your Lord is the Forgiving, full of mercy. If He were to impose blame upon them for what they earned, He would have hastened for them the punishment. Rather, for them is an appointment from which they will never find an escape.
MalikYour Lord is Most Forgiving, the Lord of Mercy. Had it been His Will to seize them for their sins, He would have hastened their punishment, but for that there is an appointed time, after which they will not find any refuge.[58]
QXPYet, your Lord is the Truly-Forgiving One, full of Grace. He could task the rejecters right away for whatever wrong they commit, and punish them then and there. But He gives them a period of respite beyond which they shall find no refuge.
Maulana AliAnd thy Lord is Forgiving, Full of Mercy. Were He to punish them what they earn, He would certainly hasten the chastisement for them. But for them there is an appointed time from which they will find no refuge.
Free MindsAnd your Lord is forgiving, with mercy. If He were to judge the people for what they had already earned, He would hasten for them the retribution. No, they have an appointment, beyond which they will find no escape.
Qaribullah Your Lord is Forgiving, Owner of Mercy. Had it been His will to take them to task for what they earned, He would have hastened their punishment; but they have an appointed hour from which they will never escape.

George SaleThy Lord is gracious, indued with mercy; if He would have punished them for that which they have committed, He would doubtless have hastened their punishment: But a threat hath been denounced against them, and they shall find no refuge, besides Him.
JM RodwellThe gracious one, full of compassion, is thy Lord! if he would have chastised them for their demerits he would have hastened their chastisement. But they have a time fixed for the accomplishment of our menaces: and beside God they shall find no refuge.

AsadYet, [withal,] thy Sustainer is the Truly-Forgiving One, limitless in His grace. Were He to take them [at once] to task for whatever [wrong] they commit, He would indeed bring about their speedy punishment [then and there]:" but nay, they have a time-limit beyond which they shall find no redemption"-



al-Kahf 018:059

18:59 وتلك القرى اهلكناهم لما ظلموا وجعلنا لمهلكهم موعدا


TransliterationWatilka alqura ahlaknahum lamma thalamoo wajaAAalna limahlikihim mawAAidan
LiteralAnd those are the villages/urban cities, We destroyed them when they caused injustice/oppression, and We made/put for their death/destruction an appointment.

Yusuf AliSuch were the populations we destroyed when they committed iniquities; but we fixed an appointed time for their destruction.
PickthalAnd (all) those townships! We destroyed them when they did wrong, and We appointed a fixed time for their destruction.
Arberry And those cities, We destroyed them when they did evil, and appointed for their destruction a tryst.
ShakirAnd (as for) these towns, We destroyed them when they acted unjustly, and We have appointed a time for their destruction.
SarwarWe only destroyed the inhabitants of certain towns when they had committed injustice and did not repent before Our deadline.
KhalifaMany a community we annihilated because of their transgressions; we designated a specific time for their annihilation.
Hilali/KhanAnd these towns (population, Ad, Thamood, etc.) We destroyed when they did wrong. And We appointed a fixed time for their destruction.
H/K/SaheehAnd those cities We destroyed them when they wronged, and We made for their destruction an appointed time.
MalikAll those nations whom We destroyed for their wrongdoings were given respite and an appointed time for their destruction.[59]
QXPOur Law of Requital annihilated many communities when they went on and on with their unjust systems. They were all given a due period of respite (in order to make amends) and We set up a time-limit for their annihilation.
Maulana AliAnd these towns -- We destroyed them when they did wrong. And We have appointed a time for their destruction.
Free MindsAnd such are the towns which We had destroyed when they transgressed. And We made for their destruction an appointed time.
Qaribullah And those villages! When they became evil We destroyed them and appointed a meeting for their destruction.

George SaleAnd those former cities did We destroy, when they acted unjustly; and We gave them previous warning of their destruction.
JM RodwellAnd those cities did we destroy when they became impious; and of their coming destruction we gave them warning.

Asadas [was the case with all] those communities that We destroyed when they went on and on doing wrong:" for We had set a time-limit for their destruction.



al-Kahf 018:060

18:60 واذ قال موسى لفتاه لاابرح حتى ابلغ مجمع البحرين او امضي حقبا


TransliterationWa-ith qala moosa lifatahu la abrahu hatta ablugha majmaAAa albahrayni aw amdiya huquban
LiteralAnd when Moses said to his youth/servant , I will not leave/depart until I reach the two seas'/oceans'/rivers' place of meeting (point of joint), or I pass/complete a period of time.

Yusuf AliBehold, Moses said to his attendant, "I will not give up until I reach the junction of the two seas or (until) I spend years and years in travel."
PickthalAnd when Moses said unto his servant: I will not give up until I reach the point where the two rivers meet, though I march on for ages.
Arberry And when Moses said to his page, 'I will not give up until I reach the meeting of the two seas, though I go on for many years.
ShakirAnd when Musa said to his servant: I will not cease until I reach the junction of the two rivers or I will go on for years.
Sarwar(Consider) when Moses said to his young companion, "I shall continue travelling until I reach the junction of the two seas or have travelled for many years".
KhalifaMoses said to his servant, "I will not rest until I reach the point where the two rivers meet, no matter how long it takes."
Hilali/KhanAnd (remember) when Moosa (Moses) said to his boy-servant: "I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling."
H/K/SaheehAnd [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period."
MalikNow tell them about the story of Khizr to whom Allah has given special knowledge. The Prophet Moses was asked to go to him and learn from him. When Moses set out to meet him at an appointed place, he said to his young servant: "I will not give up my journey until I reach the junction of the two rivers, even if I have to spend ages in travel."[60]
QXP(The Divine Revelation shows the Way and the outcome with conviction. When Moses was a young man, not yet commissioned as a Prophet, he was constantly in search of Truth (93:7). All Prophets were chosen by birth but assigned their mission at a later date. The young Moses knew that the human intellect was the source of conceptual knowledge whereas the Divine Revelation is the extrinsic knowledge from beyond human faculties.) And so, in the course of his quest for knowledge Moses said to his young friend, "I shall not give up until I reach the junction of the two streams, though I march on for ages in my quest." (INTELLECT AND REVELATION -- the two streams of knowledge).
Maulana AliAnd when Moses said to his servant: I will not cease until I reach the junction of the two rivers, otherwise I will go on for years.
Free MindsAnd Moses said to his youth: "I will not stop until I reach the junction of the two seas, or I spend a lifetime trying."
Qaribullah When Moses said to his (assisting) youth: 'I will not give up until I reach the point where the two seas meet even though I should go on for many years. '

George SaleAnd remember when Moses said unto his servant Joshua, the son of Nun, I will not cease to go forward, until I come to the place where the two seas meet; or I will travel for a long space of time.
JM RodwellRemember when Moses said to his servant, "I will not stop till I reach the confluence of the two seas, or for years will I journey on."

AsadAND LO!6', [In the course of his wanderings,] Moses said to his servant:` "I shall not give up until I reach the junction of the two seas, even if I [have to] spend untold years [in my quest]!"



al-Kahf 018:061

18:61 فلما بلغا مجمع بينهما نسيا حوتهما فاتخذ سبيله في البحر سربا


TransliterationFalamma balagha majmaAAa baynihima nasiya hootahuma faittakhatha sabeelahu fee albahri saraban
LiteralSo when they (B) reached (a) place of meeting (point of joint) between them (B) (the two seas/oceans/rivers), they (B) forgot their (B)'s fish/large fish/whale, so it took/received its path in the sea/ocean/river sneaking away (it escaped into the body of water).

Yusuf AliBut when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel.
PickthalAnd when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free.
Arberry Then, when they reached their meeting, they forgot their fish, and it took its way into the sea, burrowing.
ShakirSo when they had reached the junction of the two (rivers) they forgot their fish, and it took its way into the sea, going away.
SarwarWhen they reached the junction of the two seas they found out that they had forgotten all about the fish (which they had carried for food). The fish found its way into the sea.
KhalifaWhen they reached the point where they met, they forgot their fish, and it found its way back to the river, sneakily.
Hilali/KhanBut when they reached the junction of the two seas, they forgot their fish, and it took its way through the sea as in a tunnel.
H/K/SaheehBut when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.
MalikIt so happened that when at last they reached the junction of the two rivers they forgot about the fish they were carrying, which made its way into the river, and disappeared.[61]
QXPBut when Moses with his young friend reached the junction of the two streams, they forgot all about the fish, and it took its way into the sea and disappeared from sight. (Moses found himself caring little for the delicacies of life from then on).
Maulana AliSo when they reached the junction of the two (rivers), they forgot their fish, and it took its way into the river, being free.
Free MindsBut when they did reach the junction between, they forgot their fish, and it was able to make its way back to the sea in a stream.
Qaribullah But when they came to the point where the two met, they forgot their fish, which made its way burrowing into the sea.

George SaleBut when they were arrived at the meeting of the two seas, they forgot their fish, which they had taken with them; and the fish took its way freely in the sea.
JM RodwellBut when they reached their confluence, they forgot their fish, and it took its way in the sea at will.

AsadBut when they reached the junction between the two [seas], they forgot all about their fish, and it took its way into the sea and disappeared from sight."



al-Kahf 018:062

18:62 فلما جاوزا قال لفتاه اتنا غداءنا لقد لقينا من سفرنا هذا نصبا


TransliterationFalamma jawaza qala lifatahu atina ghadaana laqad laqeena min safarina hatha nasaban
LiteralSo when they (B) crossed/passed through he said to his youth/servant : "Give/bring us our breakfast/lunch, we had met/found hardship/fatigue from this our journey/voyage ."

Yusuf AliWhen they had passed on (some distance), Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey."
PickthalAnd when they had gone further, he said unto his servant: Bring us our breakfast. Verily we have found fatigue in this our journey.
Arberry When they had passed over, he said to his page, 'Bring us our breakfast; indeed, we have encountered weariness from this our journey.'
ShakirBut when they had gone farther, he said to his servant: Bring to us our morning meal, certainly we have met with fatigue from this our journey.
SarwarMoses asked his young companion when they crossed this point, "Bring us our food; the journey has made us tired."
KhalifaAfter they passed that point, he said to his servant, "Let us have lunch. All this traveling has thoroughly exhausted us."
Hilali/KhanSo when they had passed further on (beyond that fixed place), Moosa (Moses) said to his boy-servant: "Bring us our morning meal; truly, we have suffered much fatigue in this, our journey."
H/K/SaheehSo when they had passed beyond it, [Moses] said to his boy, "Bring us our morning meal. We have certainly suffered in this, our journey, [much] fatigue."
MalikWhen they had passed on some distance, Moses asked his young servant: "Let us have our breakfast, really we are worn out with this travelling."[62]
QXPAnd after the two had walked some distance, Moses said to his young friend, "Bring us our lunch, the journey has been tiring."
Maulana AliBut when they had gone further, he said to his servant: Bring to us our morning meal, certainly we have found fatigue in this our journey.
Free MindsAnd when they had passed further on, he said to his youth: "Bring us our lunch; we have found much fatigue in this journey of ours."
Qaribullah And when they had gone further, he said to his assisting youth; 'Bring us our breakfast; we are worn out from our journey. '

George SaleAnd when they had passed beyond that place, Moses said unto his servant, bring us our dinner; for now are we fatigued with this our journey.
JM RodwellAnd when they had passed on, said Moses to his servant, "Bring us our morning meal; for now have we incurred weariness from this journey."

AsadAnd after the two had walked some distance, [Moses] said to his servant: "Bring us our mid-day meal; we have indeed suffered hardship on this [day of] our journey!"



al-Kahf 018:063

18:63 قال ارايت اذا اوينا الى الصخرة فاني نسيت الحوت وماانسانيه الا الشيطان ان اذكره واتخذ سبيله في البحرعجبا


TransliterationQala araayta ith awayna ila alssakhrati fa-innee naseetu alhoota wama ansaneehu illa alshshaytanu an athkurahu waittakhatha sabeelahu fee albahri AAajaban
LiteralHe said: "Did you see/understand when we took refuge to the rock, so that I, I forgot the fish/large fish/whale and nothing made me forget it that I remember it except the devil, and it took/received its way path in the sea/ocean/river (in) astonishment/surprise/amazement."

Yusuf AliHe replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!"
PickthalHe said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel.
Arberry He said, 'What thinkest thou? When we took refuge in the rock, then I forgot the fish-and it was Satan himself that made me forget it so that I should not remember it -- and so it took its way into the sea in a manner marvellous.'
ShakirHe said: Did you see when we took refuge on the rock then I forgot the fish, and nothing made me forget to speak of it but the Shaitan, and it took its way into the river; what a wonder!
SarwarHis companion replied, "Do you remember the rock on which we took rest? Satan made me forget to mention to you the story of the fish and how it miraculously made its way into the sea.
KhalifaHe said, "Remember when we sat by the rock back there? I paid no attention to the fish. It was the devil who made me forget it, and it found its way back to the river, strangely."
Hilali/KhanHe said:"Do you remember when we betook ourselves to the rock? I indeed forgot the fish, none but Shaitan (Satan) made me forget to remember it. It took its course into the sea in a strange (way)!"
H/K/SaheehHe said, "Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan that I should mention it. And it took its course into the sea amazingly .
MalikHe replied: "You know! I forgot to tell you about the fish, which made its way miraculously into the river, when we were resting beside that rock. It was Satan who made me forget to mention this incident to you."[63]
QXPSaid his friend, "Would you believe it? When we rested at the rock, I forgot about the fish and none but Satan, my wandering thoughts, made me forget it. And it took its way into the sea. How strange!
Maulana AliHe said: Sawest thou when we took refuge on the rock, I forgot the fish, and none but the devil made me forget to speak of it, and it took its way into the river; what a wonder!
Free MindsHe said: "Do you remember when we rested upon the rock? I forgot the fish, and it was the devil that made me forget to remember it. It made its way back to the sea amazingly!"
Qaribullah He replied: 'What do you think, I forgot the fish when we were resting on the rock. None but satan made me forget to mention this it made its way into the sea in a marvelous fashion. '

George SaleHis servant answered, dost thou know what has befallen me? When we took up our lodging at the rock, verily I forgot the fish: And none made me to forget it, except Satan, that I should not remind thee of it. And the fish took its way in the sea, in a wonderful manner.
JM RodwellHe said, "What thinkest thou? When we repaired to the rock for rest I forgot the fish; and none but Satan made me forget it, so as not to mention it; and it hath taken its way in the sea in a wondrous sort."

AsadSaid [the servant]: "Wouldst thou believe it?'° When we betook ourselves to that rock for a rest, behold, I forgot about the fish-and none but Satan made me thus forget it!" - and it took its way into the sea! How strange!"



al-Kahf 018:064

18:64 قال ذلك ماكنا نبغ فارتدا على اثارهما قصصا


TransliterationQala thalika ma kunna nabghi fairtadda AAala atharihima qasasan
LiteralHe said: "That (is) not (what) we were wishing/desiring ." So they (B) returned on their (B)'s tracks/marks following/tracking.

Yusuf AliMoses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come).
PickthalHe said: This is that which we have been seeking. So they retraced their steps again.
Arberry Said he, 'This is what we were seeking!' And so they returned upon their tracks, retracing them.
ShakirHe said: This is what we sought for; so they returned retracing their footsteps.
SarwarMoses said, "That is exactly what we are seeking. They followed their own foot prints back (to the rock)."
Khalifa(Moses) said, "That was the place we were looking for." They traced their steps back.
Hilali/Khan(Moosa (Moses)) said: "That is what we have been seeking." So they went back retracing their footsteps.
H/K/Saheeh[Moses] said, "That is what we were seeking." So they returned, following their footprints.
MalikMoses said: "That is the place we were looking for," so they went back retracing their footsteps.[64]
QXPMoses said, "That is what we were seeking!" And the two turned back retracing their footsteps. (Moses retired to rest in deep thought).
Maulana AliHe said: This is what we sought for. So they returned retracing their footsteps.
Free MindsHe said: "That is what we have been seeking!" So they went back retracing their steps.
Qaribullah 'This is what we have been seeking! ' said he, and they retraced their footsteps

George SaleMoses said, this is what we sought after. And they both went back, returning by the way they came.
JM RodwellHe said, "It is this we were in quest of." And they both went back retracing their footsteps.

Asad[Moses] exclaimed: "That [was the place] which we were seeking !,,72 And the two turned back, retracing their footsetps,



al-Kahf 018:065

18:65 فوجدا عبدا من عبادنا اتيناه رحمة من عندنا وعلمناه من لدنا علما


TransliterationFawajada AAabdan min AAibadina ataynahu rahmatan min AAindina waAAallamnahu min ladunna AAilman
LiteralSo they (B) found a worshipper/slave from Our worshippers/slaves, We gave/brought him from at Us mercy, and We taught/instructed him from at Us knowledge.

Yusuf AliSo they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence.
PickthalThen found they one of Our slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our presence.
Arberry Then they found one of Our servants unto whom We had given mercy from Us, and We had taught him knowledge proceeding from Us.
ShakirThen they found one from among Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves.
SarwarThere they met one of Our servants who had received blessings and knowledge from Us.
KhalifaThey found one of our servants, whom we blessed with mercy, and bestowed upon him from our own knowledge.
Hilali/KhanThen they found one of Our slaves, unto whom We had bestowed mercy from Us, and whom We had taught knowledge from Us.
H/K/SaheehAnd they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.
MalikThere they found one of Our servants (Khizr) whom We had blessed with special favor from Ourselves and whom We had given special knowledge of Our own.[65]
QXP(Moses wondered how exciting the merging of the two streams would be! And he imagined that) he found a servant of Ours, on whom We had bestowed grace from Our Presence and unto whom We had imparted knowledge from Ourselves.
Maulana AliThen they found one of Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves.
Free MindsSo they came upon a servant of Ours whom We had given him mercy from Us and We taught him knowledge from Us.
Qaribullah and found one of Our worshipers to whom We had given from Our Mercy, and to whom We had taught knowledge of Ours.

George SaleAnd coming to the rock they found one of our servants, unto whom We had granted mercy from us, and whom We had taught wisdom from before us.
JM RodwellThen found they one of our servants to whom we had vouchsafed our mercy, and whom we had instructed with our knowledge.

Asadand found one of Our servants, on whom We had bestowed grace from Ourselves and unto whom We had imparted knowledge [issuing] from Ourselves.'



al-Kahf 018:066

18:66 قال له موسى هل اتبعك على ان تعلمن مما علمت رشدا


TransliterationQala lahu moosa hal attabiAAuka AAala an tuAAallimani mimma AAullimta rushdan
LiteralMoses said to him: "Do I follow you, on that you teach/instruct me from what you were taught/instructed correct/right guidance?"

Yusuf AliMoses said to him: "May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?"
PickthalMoses said unto him: May I follow thee, to the end that thou mayst teach me right conduct of that which thou hast been taught?
Arberry Moses said to him, 'Shall I follow thee so that thou teachest me, of what thou hast been taught, right judgment.'
ShakirMusa said to him: Shall I follow you on condition that you should teach me right knowledge of what you have been taught?
SarwarMoses asked him, "Can I follow you so that you would teach me the guidance that you have received?".
KhalifaMoses said to him, "Can I follow you, that you may teach me some of the knowledge and the guidance bestowed upon you?"
Hilali/KhanMoosa (Moses) said to him (Khidr) "May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?"
H/K/SaheehMoses said to him, "May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?"
MalikMoses requested of him: "May I follow you so that you may teach me from that True Knowledge which you have been taught?"[66]
QXPMoses (in his contemplation) said to the man, "May I follow you that you may teach me some of the knowledge and guidance which you have been taught?"
Maulana AliMoses said to him: May I follow thee that thou mayest teach me of the good thou hast been taught?
Free MindsMoses said to him: "Can I follow you so that you will teach me from the guidance you have been taught?"
Qaribullah Moses said to him: 'May I follow you so that you can teach me of that you have learned of righteousness? '

George SaleAnd Moses said unto him, shall I follow thee, that thou mayest teach me part of that which thou hast been taught, for a direction unto me?
JM RodwellAnd Moses said to him, "Shall I follow thee that thou teach me, for guidance, of that which thou too hast been taught?"

AsadMoses said unto him: "May I follow thee on the understanding that thou wilt impart to me something of that consciousness of what is right which has been imparted to thee?"



al-Kahf 018:067

18:67 قال انك لن تستطيع معي صبرا


TransliterationQala innaka lan tastateeAAa maAAiya sabran
LiteralHe said: "That you will never/not be able (to have) patience with me."

Yusuf Ali(The other) said: "Verily thou wilt not be able to have patience with me!"
PickthalHe said: Lo! thou canst not bear with me.
Arberry Said he, 'Assuredly thou wilt not be able to bear with me patiently.
ShakirHe said: Surely you cannot have patience with me
SarwarHe replied, "You will not be able to have patience with me.
KhalifaHe said, "You cannot stand to be with me.
Hilali/KhanHe (Khidr) said: "Verily! You will not be able to have patience with me!
H/K/SaheehHe said, "Indeed, with me you will never be able to have patience.
MalikHe answered: "Surely you will not be able to bear with me,[67]
QXPHe said, "Verily, you won't be able to have patience with me.
Maulana AliHe said: Thou canst not have patience with me.
Free MindsHe said: "You will not be able to have patience with me."
Qaribullah 'You will not bear patiently with me, ' He replied.

George SaleHe answered, verily thou canst not bear with me:
JM RodwellHe said, "Verily, thou canst not have patience with me;

Asad[The other] answered: "Behold, thou wilt never be able to have patience with me -



al-Kahf 018:068

18:68 وكيف تصبر على مالم تحط به خبرا


TransliterationWakayfa tasbiru AAala ma lam tuhit bihi khubran
LiteralAnd how (do) you be patient on what you did not comprehend/encircle with it a knowledge/information ?204

Yusuf Ali"And how canst thou have patience about things about which thy understanding is not complete?"
PickthalHow canst thou bear with that whereof thou canst not compass any knowledge?
Arberry And how shouldst thou bear patiently that thou hast never encompassed in thy knowledge?'
ShakirAnd how can you have patience in that of which you have not got a comprehensive knowledge?
SarwarHow can you remain patient with that which you do not fully understand?
Khalifa"How can you stand that which you do not comprehend?"
Hilali/Khan"And how can you have patience about a thing which you know not?"
H/K/SaheehAnd how can you have patience for what you do not encompass in knowledge?"
Malikfor how can you have patience about that which is beyond your knowledge?"[68]
QXPAnd how can you bear with that which you cannot comprehend?"
Maulana AliAnd how canst thou have patience in that whereof thou hast not a comprehensive knowledge?
Free Minds"And how can you be patient about that which you have not been given any news?"
Qaribullah 'For how can you bear patiently with that which you have never encompassed in your knowledge? '

George SaleFor how canst thou patiently suffer those things, the knowledge whereof thou dost not comprehend?
JM RodwellHow canst thou be patient in matters whose meaning thou comprehendest not?"

Asadfor how couldst thou be patient about something that thou canst not comprehend within the compass of (thy] experience?"



al-Kahf 018:069

18:69 قال ستجدني ان شاء الله صابرا ولااعصي لك امرا


TransliterationQala satajidunee in shaa Allahu sabiran wala aAAsee laka amran
LiteralHe Said: "You will find me if God wanted/willed patient, and I (will) not disobey for you an order/command."

Yusuf AliMoses said: "Thou wilt find me, if Allah so will, (truly) patient: nor shall I disobey thee in aught."
PickthalHe said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee.
Arberry He said, 'Yet thou shalt find me, if God will, patient; and I shall not rebel against thee in anything.'
ShakirHe said: If Allah pleases, you will find me patient and I shall not disobey you in any matter.
SarwarMoses said, "If God wishes, you will find me patient and I shall not disobey any of your orders."
KhalifaHe said, "You will find me, GOD willing, patient. I will not disobey any command you give me."
Hilali/KhanMoosa (Moses) said: "If Allah will, you will find me patient, and I will not disobey you in aught."
H/K/Saheeh[Moses] said, "You will find me, if Allah wills, patient, and I will not disobey you in [any] order."
MalikMoses said: "If Allah wills, you shall find me patient and I shall not disobey you in any way."[69]
QXPMoses said, "God willing, you will find me patient and I will not disobey you."
Maulana AliHe said: If Allah please, thou wilt find me patient, nor shall I disobey thee in aught.
Free MindsHe said: "You will find me, God willing, to be patient. And I will not disobey any command of yours."
Qaribullah He (Moses) said: 'If Allah wills, you shall find me patient, I shall not disobey your order. '

George SaleMoses replied, thou shalt find me patient, if God please; neither will I be disobedient unto thee in any thing.
JM RodwellHe said, "Thou shalt find me patient if God please, nor will I disobey thy bidding."

AsadReplied [Moses]: "Thou wilt find me patient, if God so wills; and I shall not disobey thee in anything!"



al-Kahf 018:070

18:70 قال فان اتبعتني فلا تسألن عن شئ حتى احدث لك منه ذكرا


TransliterationQala fa-ini ittabaAAtanee fala tas-alnee AAan shay-in hatta ohditha laka minhu thikran
LiteralHe Said: "So if you followed me, so do not ask/question me on (about) a thing, until I initiate/tell to you from it a reminder/remembrance."

Yusuf AliThe other said: "If then thou wouldst follow me, ask me no questions about anything until I myself speak to thee concerning it."
PickthalHe said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.
Arberry Said he, 'Then if thou followest me, question me not on anything until I myself introduce the mention of it to thee.'
ShakirHe said: If you would follow me, then do not question me about any thing until I myself speak to you about it
SarwarHe said to Moses, "If you will follow me, do not ask me about anything until I tell you the story about it."
KhalifaHe said, "If you follow me, then you shall not ask me about anything, unless I choose to tell you about it."
Hilali/KhanHe (Khidr) said: "Then, if you follow me, ask me not about anything till I myself mention it to you."
H/K/SaheehHe said, "Then if you follow me, do not ask me about anything until I make to you about it mention."
MalikHe said: "If you want to follow me, then do not question me about anything until I tell you about it myself."[70]
QXPThe man said, "Well, if you go with me, ask me not any questions unless I choose to tell you about it."
Maulana AliHe said: If thou wouldst follow me, question me not about aught until I myself speak to thee about it.
Free MindsHe said: "If you follow me, then do not ask about anything until I relate it to you."
Qaribullah He said: 'If you follow me, you must not question me about anything till I myself speak to you concerning it. '

George SaleHe said, if thou follow me therefore, ask me not concerning any thing, until I shall declare the meaning thereof unto thee.
JM RodwellHe said, "Then, if thou follow me, ask me not of aught until I have given thee an account thereof."

AsadSaid [the sage]: "Well, then, if thou art to follow me, do not question me about aught [that I may do] until I myself give thee an account thereof."



al-Kahf 018:071

18:71 فانطلقا حتى اذا ركبا في السفينة خرقها قال اخرقتها لتغرق اهلها لقد جئت شيئا امرا


TransliterationFaintalaqa hatta itha rakiba fee alssafeenati kharaqaha qala akharaqtaha litughriqa ahlaha laqad ji/ta shay-an imran
LiteralSo they (B) left/set out until when they (B) rode/boarded in the ship/boat, he made a hole/opening (in) it, he (Moses) said: "Did you make a hole/opening (in) it to drown/sink its people ? You had come (with) a strange/denied thing."

Yusuf AliSo they both proceeded: until, when they were in the boat, he scuttled it. Said Moses: "Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done!"
PickthalSo they twain set out till, when they were in the ship, he made a hole therein. (Moses) said: Hast thou made a hole therein to drown the folk thereof? Thou verily hast done a dreadful thing.
Arberry So they departed; until, when they embarked upon the ship, he made a hole in it. He said, 'What, hast thou made a hole in it so as to drown its passengers? Thou hast indeed done a grievous thing.'
ShakirSo they went (their way) until when they embarked in the boat he made a hole in it. (Musa) said: Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing.
SarwarThey started their journey and some time latter they embarked in a boat in which he made a hole. Moses asked him, "Did you make the hole to drown the people on board? This is certainly very strange".
KhalifaSo they went. When they boarded a ship, he bore a hole in it. He said, "Did you bore a hole in it to drown its people? You have committed something terrible."
Hilali/KhanSo they both proceeded, till, when they embarked the ship, he (Khidr) scuttled it. Moosa (Moses) said: "Have you scuttled it in order to drown its people? Verily, you have committed a thing "Imra" (a Munkar - evil, bad, dreadful thing)."
H/K/SaheehSo they set out, until when they had embarked on the ship, al-Khidhr tore it open. [Moses] said, "Have you torn it open to drown its people? You have certainly done a grave thing."
MalikSo they set forth, but when they embarked in a boat to cross the river, Khizr made a hole in it. Moses cried out: "Did you make a hole in it to drown its passengers? You have done a weird thing!"[71]
QXPSo they went on until they were in a boat and he made a hole in it. Moses said, "Did you make a hole to drown people? You have done something terrible!"
Maulana AliSo they set out until, when they embarked in a boat, he made a hole in it. (Moses) said: Hast thou made a hole in it to drown its occupants? Thou has surely done a grievous thing.
Free MindsSo they ventured forth until they rode in a boat and he made a hole in it. He said: "Did you make a hole in it to drown its people? You have done something dreadful!"
Qaribullah So they departed. When they boarded a ship, he bored a hole in it. 'What, have you made a hole in it, ' he said, 'is it to drown its passengers? You have done a dreadful thing. '

George SaleSo they both went on by the sea shore, until they went up into a ship; and he made a hole therein. And Moses said unto him, hast thou made a hole therein, that thou mightest drown those who are on board? Now hast thou done a strange thing.
JM RodwellSo they both went on, till they embarked in a ship, and he-the unknown-staved it in. "What!" said Moses, "hast thou staved it in that thou mayest drown its crew? a strange thing now hast thou done!"

AsadAnd so the two went on their way, till (they reached the seashore; and] when they disembarked from the boat [that had ferried them across], the sage 75 made a hole in it-[whereupon Moses] exclaimed: "Hast thou made a hole in it in order to drown the people who may be [travelling] in it? Indeed, thou hast done a grievous thing!"



al-Kahf 018:072

18:72 قال الم اقل انك لن تسطيع معي صبرا


TransliterationQala alam aqul innaka lan tastateeAAa maAAiya sabran
LiteralHe said: "Did I not say that you will never/not be able (to have) patience with me?"

Yusuf AliHe answered: "Did I not tell thee that thou canst have no patience with me?"
PickthalHe said: Did I not tell thee that thou couldst not bear with me?
Arberry Said he, 'Did I not say that thou couldst never bear with me patiently?'
ShakirHe said: Did I not say that you will not be able to have patience with me?
SarwarHe said, "Did I not tell you that you would not be able to remain patient with me?".
KhalifaHe said, "Did I not say that you cannot stand to be with me?"
Hilali/KhanHe (Khidr) said: "Did I not tell you, that you would not be able to have patience with me?"
H/K/Saheeh[Al-Khidhr] said, "Did I not say that with me you would never be able to have patience?"
MalikHe said: "Didn’t I say that you would not manage to have patience with me?"[72]
QXPThe man said, "Didn't I tell you that you could not bear with me?"
Maulana AliHe said: Did I not say that thou couldst not have patience with me?
Free MindsHe said: "Did I not tell you that you will not be able to have patience with me?"
Qaribullah 'Did I not I tell you, ' he replied, 'that you would not bear patiently with me? '

George SaleHe answered, did I not tell thee that thou couldest not bear with me?
JM RodwellHe said, "Did I not tell thee that thou couldst not have patience with me?"

AsadHe replied: "Did I not tell thee that thou wilt never be able to have patience with me?"



al-Kahf 018:073

18:73 قال لاتؤاخذني بما نسيت ولاترهقني من امري عسرا


TransliterationQala la tu-akhithnee bima naseetu wala turhiqnee min amree AAusran
LiteralHe said: "Do not take/punish me with what I forgot, and do not burden/oppress me from my matter/affair (with) difficult(ty)/strained circumstances ."

Yusuf AliMoses said: "Rebuke me not for forgetting, nor grieve me by raising difficulties in my case."
Pickthal(Moses) said: Be not wroth with me that I forgot, and be not hard upon me for my fault.
Arberry He said, 'Do not take me to task that I forgot, neither constrain me to do a thing too difficult.'
ShakirHe said: Blame me not for what I forgot, and do not constrain me to a difficult thing in my affair.
SarwarMoses said, "Please, forgive my forgetfulness. Do not oblige me with what is difficult for me to endure."
KhalifaHe said, "I am sorry. Do not punish me for my forgetfulness; do not be too harsh with me."
Hilali/Khan(Moosa (Moses)) said: "Call me not to account for what I forgot, and be not hard upon me for my affair (with you)."
H/K/Saheeh[Moses] said, "Do not blame me for what I forgot and do not cover me in my matter with difficulty."
MalikMoses said: "Pardon my forgetfulness, do not be angry with me on account of this mistake." [73]
QXPSaid Moses, "Do not rebuke me for forgetting. And be not hard on me for my fault."
Maulana AliHe said: Blame me not for what I forgot, and be not hard upon me for what I did.
Free MindsHe said: "Forgive me for what I forgot, and do not be hard upon my request with you."
Qaribullah Moses said: 'Do not blame me for what I forgot, nor press me to do something which is too difficult, '

George SaleMoses said, rebuke me not, because I did forget; and impose not on me a difficulty in what I am commanded.
JM RodwellHe said, "Chide me not that I forgat, nor lay on me a hard command."

AsadSaid [Moses]: "Take-me not to task for my having forgotten [myself], and be not hard on me on account of what I have done!"



al-Kahf 018:074

18:74 فانطلقا حتى اذا لقيا غلاما فقتله قال اقتلت نفسا زكية بغير نفس لقد جئت شيئا نكرا


TransliterationFaintalaqa hatta itha laqiya ghulaman faqatalahu qala aqatalta nafsan zakiyyatan bighayri nafsin laqad ji/ta shay-an nukran
LiteralSo they (B) left/set out until when they (B) met/found a servant/boy , so he killed him. He (Moses) said: "Did you kill a pure self without a self? You had come (with) an awful/obscene thing."

Yusuf AliThen they proceeded: until, when they met a young man, he slew him. Moses said: "Hast thou slain an innocent person who had slain none? Truly a foul (unheard of) thing hast thou done!"
PickthalSo they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.
Arberry So they departed; until, when they met a lad, he slew him. He said, 'What, hast thou slain a soul innocent, and that not to retaliate for a soul slain? Thou hast indeed done a horrible thing.'
ShakirSo they went on until, when they met a boy, he slew him. (Musa) said: Have you slain an innocent person otherwise than for manslaughter? Certainly you have done an evil thing.
SarwarThey continued on their journey until they met a young boy whom he killed. Moses said, "How could you murder an innocent soul? This is certainly a horrible act".
KhalifaSo they went. When they met a young boy, he killed him. He said, "Why did you kill such an innocent person, who did not kill another person? You have committed something horrendous."
Hilali/KhanThen they both proceeded, till they met a boy, he (Khidr) killed him. Moosa (Moses) said: "Have you killed an innocent person who had killed none? Verily, you have committed a thing "Nukra" (a great Munkar - prohibited, evil, dreadful thing)!"
H/K/SaheehSo they set out, until when they met a boy, al-Khidhr killed him. [Moses] said, "Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing."
MalikSo they journeyed on until they met a boy, and Khizr slew him. Moses said: "You have killed an innocent person though he had killed nobody. Surely you have done a horrible deed!"[74]
QXPSo they went on till, when they met a lad, he slew him. Moses said, "What! Have you slain an innocent person who had slain none? Verily, you have done a horrible thing."
Maulana AliSo they went on, until, when they met a boy, he slew him. (Moses) said: Hast thou slain an innocent person, not guilty of slaying another? Thou hast indeed done a horrible thing.
Free MindsSo they ventured forth until they came upon a youth, and he killed him. He said: "Have you killed an innocent person without justice? You have truly come with something awful!"
Qaribullah and so they departed. Thereafter they met a boy and he killed him. He (Moses) exclaimed: 'What, have you killed a pure soul and it was not done (in retaliation) for a soul you have done a terrible thing. '

George SaleWherefore they left the ship and proceeded, until they met with a youth; and he slew him. Moses said, hast thou slain an innocent person, without his having killed another? Now hast thou committed an unjust action.
JM RodwellThen went they on till they met a youth, and he slew him. Said Moses, "Hast thou slain him who is free from guilt of blood? Now hast thou wrought a grievous thing!"

AsadAnd so the two went on, till, when they met a young man, [the sage] slew him -(whereupon Moses] exclaimed: "Hast thou slain an innocent human being without [his having taken] another man's life? Indeed, thou hast done a terrible thing!"



al-Kahf 018:075

18:75 قال الم اقل لك انك لن تستطيع معي صبرا


TransliterationQala alam aqul laka innaka lan tastateeAAa maAAiya sabran
LiteralHe Said: "Did I not say to you, that you will never/not be able (to have) patience with me?"

Yusuf AliHe answered: "Did I not tell thee that thou canst have no patience with me?"
PickthalHe said: Did I not tell thee that thou couldst not bear with me?
Arberry Said he, 'Did I not say that thou couldst never bear with me patiently?'
ShakirHe said: Did I not say to you that you will not be able to have patience with me?
SarwarHe responded, "Did I not tell you that you will not be able to remain patient with me?".
KhalifaHe said, "Did I not tell you that you cannot stand to be with me?"
Hilali/Khan(Khidr) said: "Did I not tell you that you can have no patience with me?"
H/K/Saheeh[Al-Khidhr] said, "Did I not tell you that with me you would never be able to have patience?"
MalikKhizr said: "Did I not tell you that you will not be able to bear with me?"[75]
QXPThe man said, "Didn't I tell you that you could not bear with me?"
Maulana AliHe said: Did I not say to thee that thou couldst not have patience with me?
Free MindsHe said: "Did I not tell you that you will not be able to have patience with me?"
Qaribullah 'Did I not tell you, ' he replied, 'that you would not be able to bear patiently with me? '

George SaleHe answered, did I not tell thee that thou couldest not bear with me?
JM RodwellHe said, "Did I not tell thee that thou couldst not have patience with me?"

AsadHe replied: "Did I not tell thee that thou wilt never be able to have patience with me?"



al-Kahf 018:076

18:76 قال ان سالتك عن شئ بعدها فلاتصاحبني قد بلغت من لدني عذرا


TransliterationQala in saaltuka AAan shay-in baAAdaha fala tusahibnee qad balaghta min ladunnee AAuthran
LiteralHe said: "If I asked/questioned you , about a thing after it, so do not accompany/befriend me, you had reached an excuse from at me."

Yusuf Ali(Moses) said: "If ever I ask thee about anything after this, keep me not in thy company: then wouldst thou have received (full) excuse from my side."
Pickthal(Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.
Arberry He said, 'If I question thee on anything after this, then keep me company no more; thou hast already experienced excuse sufficient on my part.'
ShakirHe said: If I ask you about anything after this, keep me not in your company; indeed you shall have (then) found an excuse in my case.
SarwarMoses said, "If I ask you such questions again, abandon me; you will have enough reason to do so."
KhalifaHe said, "If I ask you about anything else, then do not keep me with you. You have seen enough apologies from me."
Hilali/Khan(Moosa (Moses)) said: "If I ask you anything after this, keep me not in your company, you have received an excuse from me."
H/K/Saheeh[Moses] said, "If I should ask you about anything after this, then do not keep me as a companion. You have obtained from me an excuse."
MalikMoses replied: "If ever I ask you about anything after this, you may not keep me in your company; for then I should deserve it because you will have an excuse in my case."[76]
QXPMoses said, "If I ask you after this about anything, then do not keep me with you. By then you shall have received enough excuses from me."
Maulana AliHe said: If I ask thee about anything after this, keep not company with me. Thou wilt then indeed have found an excuse in my case.
Free MindsHe said: "If I ask you about anything after this, then do not keep me in your company. You will then have a reason over me."
Qaribullah He (Moses) said: 'If I question you again do not let me be your companion; you already have enough excuse. '

George SaleMoses said, if I ask thee concerning any thing hereafter, suffer me not to accompany thee: Now hast thou received an excuse from me.
JM RodwellMoses said, "If after this I ask thee aught, then let me be thy comrade no longer; but now hast thou my excuse."

AsadSaid [Moses]: "If, after this, I should ever question thee, keep me not in thy company: [for by] now thou hast heard enough excuses from me."



al-Kahf 018:077

18:77 فانطلقا حتى اذا اتيا اهل قرية استطعما اهلها فابوا ان يضيفوهما فوجدا فيها جدارا يريد ان ينقض فاقامه قال لو شئت لاتخذت عليه اجرا


TransliterationFaintalaqa hatta itha ataya ahla qaryatin istatAAama ahlaha faabaw an yudayyifoohuma fawajada feeha jidaran yureedu an yanqadda faaqamahu qala law shi/ta laittakhathta AAalayhi ajran
LiteralSo they (B) left/set out until when they (B) came (to) a village/urban city, they asked its people to be fed, so they refused/hated that they have them (B) as guests/help them , so they (B) found in it a wall wanting that to fall down/be wrecked, so he raised it, he (Moses) said: "If you wanted/willed you would have taken/received on (for) it a wage/fee ."

Yusuf AliThen they proceeded: until, when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight. (Moses) said: "If thou hadst wished, surely thou couldst have exacted some recompense for it!"
PickthalSo they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.
Arberry So they departed; until, when they reached the people of a city, they asked the people for food, but they refused to receive them hospitably. There they found a wall about to tumble down, and so he set it up. He said, 'If thou hadst wished, thou couldst have taken a wage for that.'
ShakirSo they went on until when they came to the people of a town, they asked them for food, but they refused to entertain them as guests. Then they found in it a wall which was on the point of falling, so he put it into a right state. (Musa) said: If you had pleased, you might certainly have taken a recompense for it.
SarwarThey continued on their journey again until they reached a town. They asked the people there for food, but no one accepted them as their guests. They found there a wall of a house which was on the verge of tumbling to the ground. The companion of Moses repaired that wall. Moses said, "You should have received some money for your labor."
KhalifaSo they went. When they reached a certain community, they asked the people for food, but they refused to host them. Soon, they found a wall about to collapse, and he fixed it. He said, "You could have demanded a wage for that!"
Hilali/KhanThen they both proceeded, till, when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse and he (Khidr) set it up straight. (Moosa (Moses)) said: If you had wished, surely, you could have taken wages for it!"
H/K/SaheehSo they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so al-Khidhr restored it. [Moses] said, "If you wished, you could have taken for it a payment."
MalikThey travelled on until they came to the people of a town. They asked them for some food, but they refused to receive them as their guests. There they found a wall on the point of falling down, so he restored it. Moses said: "If you wanted you could have demanded some payment for it!"[77]
QXPSo they proceeded. When they reached a township, they asked its folk for food, but they refused them hospitality. Soon they saw a wall that was about to collapse, and he fixed it. Moses said, "If you had wished, you could taken a wage for that."
Maulana AliSo they went on, until, when they came to the people of a town, they asked its people for food, but they refused to entertain them as guests. Then they found in it a wall which was on the point of falling, so he put it into a right state, (Moses) said: If thou hadst wished, thou couldst have taken a recompense for it.
Free MindsSo they ventured forth until they came to the people of a town. They requested food from its people but they refused to host them. Then they found a wall which was close to collapsing, so he built it. He said: "If you wished, you could have asked a wage for it!"
Qaribullah So they departed and thereafter they came to the inhabitants of a village. They asked its inhabitants for some food, but they declined to host them. There, they found a wall about to fall down whereupon his companion restored it. He (Moses) said: 'Had you wished, you could have taken payment for that. '

George SaleThey went forwards therefore, until they came to the inhabitants of a certain city: And they asked food of the inhabitants thereof; but they refused to receive them. And they found therein a wall, which was ready to fall down; and he set it upright. Whereupon Moses said unto him, if thou wouldest, thou mightest doubtless have received a reward for it.
JM RodwellThey went on till they came to the people of a city. Of this people they asked food, but they refused them for guests. And they found in it a wall that was about to fall, and he set it upright. Said Moses, "If thou hadst wished, for this thou mightest have

AsadAnd so the two went on, till, when they came upon some village people, they asked them'6 for food; but those [people] refused them all hospitality. And they saw in that (village] a wall which was on the point of tumbling down, and [the sage] rebuilt it[whereupon Moses] said: "Hadst thou so wished, surely thou couldst [at least] have obtained some payment for it?"



al-Kahf 018:078

18:78 قال هذا فراق بيني وبينك سأنبئك بتاويل مالم تستطع عليه صبرا


TransliterationQala hatha firaqu baynee wabaynika saonabbi-oka bita/weeli ma lam tastatiAA AAalayhi sabran
LiteralHe said: "This (is) separation between me and between you, I will inform you with (an) explanation/interpretation on (of) what you were not able (to have) patience on it."

Yusuf AliHe answered: "This is the parting between me and thee: now will I tell thee the interpretation of (those things) over which thou wast unable to hold patience.
PickthalHe said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience.
Arberry Said he, 'This is the parting between me and thee. Now I will tell thee the interpretation of that thou couldst not bear patiently.
ShakirHe said: This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience.
SarwarHe replied, "This is where we should depart from one another. I shall give an explanation to you for all that I have done for which you could not remain patient.
KhalifaHe said, "Now we have to part company. But I will explain to you everything you could not stand.
Hilali/Khan(Khidr) said: "This is the parting between me and you, I will tell you the interpretation of (those) things over which you were unable to hold patience.
H/K/Saheeh[Al-Khidhr] said, "This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience.
MalikKhizr replied: "That's it, this is the parting between you and me. But first I will explain to you those acts of mine which you could not bear to watch with patience.[78]
QXPHe replied, "This is the parting between you and me! But I will explain to you the real meaning of things you could not bear with patience."
Maulana AliHe said: This is the parting between me and thee. Now I will inform thee of the significance of that with which thou couldst not have patience.
Free MindsHe said: "For this, we will now part ways. I will inform you of the meanings of those things that you could not have patience over."
Qaribullah He said: 'This is the parting between me and you. But now I will tell you the interpretation of that which you could not patiently bear.

George SaleHe answered, this shall be a separation between me and thee: But I will first declare unto thee the signification of that which thou couldest not bear with patience.
JM RodwellHe said, "This is the parting point between me and thee. But I will first tell thee the meaning of that which thou couldst not await with patience.

Asad[The sage] replied: "This is the parting of ways between me and thee. [And now] I shall let thee know the real meaning of all [those events] that thou wert unable to bear with patience:,



al-Kahf 018:079

18:79 اما السفينة فكانت لمساكين يعملون في البحر فاردت ان اعيبها وكان وراهم ملك ياخذ كل سفينة غصبا


TransliterationAmma alssafeenatu fakanat limasakeena yaAAmaloona fee albahri faaradtu an aAAeebaha wakana waraahum malikun ya/khuthu kulla safeenatin ghasban
LiteralAs for the ship/boat, so it was to (owned by) poorest of poor/poor oppressed working in the sea/ocean/river , so I wanted that I defect it , and behind them was a king he takes/receives every ship/boat forcefully/unjustly/violently.

Yusuf Ali"As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.
PickthalAs for the ship, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who is taking every ship by force.
Arberry As for the ship, it belonged to certain poor men, who toiled upon the sea; and I desired to damage it, for behind them there was a king who was seizing every ship by brutal force.
ShakirAs for the boat, it belonged to (some) poor men who worked on the river and I wished that I should damage it, and there was behind them a king who seized every boat by force.
SarwarThe boat belonged to some destitute people who were using it as a means of their living in the sea. The king had imposed a certain amount of tax on every undamaged boat. I damaged it so that they would not have to pay the tax.
Khalifa"As for the ship, it belonged to poor fishermen, and I wanted to render it defective. There was a king coming after them, who was confiscating every ship, forcibly.
Hilali/Khan"As for the ship, it belonged to Masakeen (poor people) working in the sea. So I wished to make a defective damage in it, as there was a king after them who seized every ship by force.
H/K/SaheehAs for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force.
MalikAs for the boat, it belonged to some poor fishermen who toiled on the river. I intended to damage it because in their rear there was a king who was seizing every boat by force.[79]
QXP"As for the boat, it belonged to poor people working on the river, and I wished to make it defective. For, behind them was a king who was taking every (good) boat by force.
Maulana AliAs for the boat, it belonged to poor people working on the river, and I intended to damage it, for there was behind them a king who seized every boat by force.
Free Minds"As for the boat, it belonged to some poor people who were working the sea, so I wanted to damage it as there was a king coming who takes every boat by force."
Qaribullah As for the ship, it belonged to poor people working on the sea. I rendered it imperfect because behind them there was a king who was taking every ship by brutal force.

George SaleThe vessel belonged to certain poor men, who did their business in the sea: And I was minded to render it unserviceable, because there was a king behind them, who took every sound ship by force.
JM RodwellAs to the vessel, it belonged to poor men who toiled upon the sea, and I was minded to damage it, for in their rear was a king who seized every ship by force.

Asad"As for that boat, it belonged to some needy people who toiled upon the sea -and I desired to damage it" because (I knew that] behind them was a king who is wont to seize every boat by brute force.



al-Kahf 018:080

18:80 واما الغلام فكان ابواه مؤمنين فخشينا ان يرهقهما طغيانا وكفرا


TransliterationWaamma alghulamu fakana abawahu mu/minayni fakhasheena an yurhiqahuma tughyanan wakufran
LiteralAnd as for the boy/servant , so his parents were believing, so We feared that he burdens/oppresses them (with) tyranny/arrogance and disbelief.

Yusuf Ali"As for the youth, his parents were people of Faith, and we feared that he would grieve them by obstinate rebellion and ingratitude (to Allah and man).
PickthalAnd as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief.
Arberry As for the lad, his parents were believers; and we were afraid he would impose on them insolence and unbelief;
ShakirAnd as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them:
SarwarThe young boy had very faithful parents. We were afraid that out of love for him they would lose their faith in God and commit rebellion
Khalifa"As for the boy, his parents were good believers, and we saw that he was going to burden them with his transgression and disbelief.
Hilali/Khan"And as for the boy, his parents were believers, and we feared lest he should oppress them by rebellion and disbelief.
H/K/SaheehAnd as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.
MalikAs for the youth, his parents are true believers, and we feared lest he would grieve them with his rebellion and unbelief.[80]
QXPAnd as for the lad, his parents were true believers whereas we had every reason to fear that he would bring bitter grief upon them by rebellion and disbelief.
Maulana AliAnd as for the boy, his parents were believers and We feared lest he should involve them in wrongdoing and disbelief.
Free Minds"And as for the youth, his parents were believers, so we feared that he would oppress them by his transgression and disbelief."
Qaribullah As for the boy, his parents are believers, and we were afraid lest he should impose on them with his insolence and disbelief.

George SaleAs to the youth, his parents were true believers; and we feared lest he, being an unbeliever, should oblige them to suffer his perverseness and ingratitude:
JM RodwellAs to the youth his parents were believers, and we feared lest he should trouble them by error and infidelity.

Asad"And as for that young man, his parents were [true] believers - whereas we had every reason to fear 71 that he would bring bitter grief upon them by [his] overweening wickedness and denial of all truth:



al-Kahf 018:081

18:81 فاردنا ان يبدلهما ربهما خيرا منه زكاة واقرب رحما


TransliterationFaaradna an yubdilahuma rabbuhuma khayran minhu zakatan waaqraba ruhman
LiteralSo We wanted/intended that their (B)'s Lord exchanges/substitutes (for) them (B) better than him and purification/correction and nearer/closer (in) mercy/relation.

Yusuf Ali"So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection.
PickthalAnd we intended that their Lord should change him for them for one better in purity and nearer to mercy.
Arberry so we desired that their Lord should give to them in exchange one better than he in purity, and nearer in tenderness.
ShakirSo we desired that their Lord might give them in his place one better than him in purity and nearer to having compassion.
Sarwarso We decided that their Lord should replace him by a better and more virtuous son.
Khalifa"We willed that your Lord substitute in his place another son; one who is better in righteousness and kindness.
Hilali/Khan"So we intended that their Lord should change him for them for one better in righteousness and near to mercy.
H/K/SaheehSo we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.
MalikIt was our wish that our Lord should grant them another in his place, a son more righteous and better in affection.[81]
QXPAnd so we desired that their Sustainer grant them instead of him, a child better in purity of conduct and affection.
Maulana AliSo We intended that their Lord might give them in his place one better in purity and nearer to mercy.
Free Minds"So we wanted their Lord to replace for them with one who is better than him in purity and closer to mercy."
Qaribullah It was our wish that their Lord should grant them another in exchange, another better in purity and tenderness.

George SaleWherefore we desired that their Lord might give them a more righteous child in exchange for him, and one more affectionate towards them.
JM RodwellAnd we desired that their Lord might give them in his place a child, better than he in virtue, and nearer to filial piety.

Asadand so we desired that their Sustainer grant them in his stead [a child] of greater purity than him, and closer [to them] in loving tenderness.



al-Kahf 018:082

18:82 واما الجدار فكان لغلامين يتيمين في المدينة وكان تحته كنز لهما وكان ابوهما صالحا فاراد ربك ان يبلغا اشدهما ويستخرجا كنزهما رحمة من ربك ومافعلته عن امري ذلك تاويل مالم تسطع عليه صبرا


TransliterationWaamma aljidaru fakana lighulamayni yateemayni fee almadeenati wakana tahtahu kanzun lahuma wakana aboohuma salihan faarada rabbuka an yablugha ashuddahuma wayastakhrija kanzahuma rahmatan min rabbika wama faAAaltuhu AAan amree thalika ta/weelu ma lam tastiAA AAalayhi sabran
LiteralAnd as for the wall, so it was (belonging) to two boys , two orphans in the city/town, and under it was a treasure/buried treasure for them (B), and their (B)'s father was correct/righteous, so your Lord wanted/willed that they (B) reach their (B)'s maturity/strength, and they (B) bring out their (B)'s treasure/buried treasure, mercy from your Lord, and I did not make/do it from my matter/affair, that (is) explanation/interpretation (of) what you were not able (to have) patience on it.

Yusuf Ali"As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled: their father had been a righteous man: So thy Lord desired that they should attain their age of full strength and get out their treasure - a mercy (and favour) from thy Lord. I did it not of my own accord. Such is the interpretation of (those things) over which thou wast unable to hold patience."
PickthalAnd as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been righteous, and thy Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation of that wherewith thou couldst not bear.
Arberry As for the wall, it belonged to two orphan lads in the city, and under it was a treasure belonging to them. Their father was a righteous man; and thy Lord desired that they should come of age and then bring forth their treasure as a mercy from thy Lord. I did it not of my own bidding. This is the interpretation of that thou couldst not bear patiently.'
ShakirAnd as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord, and I did not do it of my own accord. This is the significance of that with which you could not have patience.
SarwarThe tumbling wall belonged to two orphans in the town whose father was a righteous person. Underneath the wall there was a treasure that belonged to them. Your Lord wanted the orphans to find the treasure through the mercy of your Lord when they mature. I did not repair the wall out of my own desire. These were the explanations of my deeds about which you could not remain patient.
Khalifa"As for the wall, it belonged to two orphan boys in the city. Under it, there was a treasure that belonged to them. Because their father was a righteous man, your Lord wanted them to grow up and attain full strength, then extract their treasure. Such is mercy from your Lord. I did none of that of my own volition. This is the explanation of the things you could not stand."
Hilali/Khan"And as for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of those (things) over which you could not hold patience."
H/K/SaheehAnd as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience."
MalikAs for the wall, it belonged to two orphan boys in the city and beneath it their treasure was buried. Since their father was a righteous man, your Lord desired that these children should attain their maturity and take out their treasure. All this was done as a mercy from your Lord. What I did was not done by my own will. That is the interpretation of those actions which you could not bear to watch with patience."[82]
QXPAs for the wall, it belonged to two orphan boys in the town. And there was a treasure for them, beneath the wall. Their late father was a righteous man, and your Lord wanted them to grow up to full maturity and then extract their treasure as a Mercy from your Lord. I did it not of my own accord (but carried out the Divine Command). This is the explanation of things you could not stand." (As the pondering was over, Moses understood that Revelation is to the intellect what the sunlight is to the eye. Thus ended his intellectual journey. Later on Moses was commissioned to Prophethood and experienced the Divine Revelation first hand).
Maulana AliAnd as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been a righteous man. So thy Lord intended that they should attain their maturity and take out their treasure -- a mercy from thy Lord -- and I did not do it of my own accord. This is the significance of that with which thou couldst not have patience.
Free Minds"And as for the wall, it belonged to two orphaned boys in the city, and underneath it was a treasure for them, and their father was a good man, so your Lord wanted that they would reach their maturity and take out their treasure as a mercy from your Lord. And none of what I did was of my own accord. That is the meaning of what you could not have patience for."
Qaribullah As for the wall, it belonged to two orphan boys in the city. Beneath it was (buried) a treasure which belonged to them. Their father had been a righteous person and your Lord willed that when they reach manhood to bring out their treasure as a mercy from your Lord. What I did was not done by my own command. That is the interpretation of what you could not bear with patience. '

George SaleAnd the wall belonged to two orphan youths in the city, and under it was a treasure hidden which belonged to them; and their father was a righteous man: And thy Lord was pleased that they should attain their full age, and take forth their treasure, through the mercy of thy Lord. And I did not what thou hast seen of mine own will, but by God's direction. This is the interpretation of that which thou couldest not bear with patience.
JM RodwellAnd as to the wall, it belonged to two orphan youths in the city, and beneath it was their treasure: and their father was a righteous man: and thy Lord desired that they should reach the age of strength, and take forth their treasure through the mercy of t

Asad"And as for that wall, it belonged to two orphan boys [living] in the town, and beneath it was [buried] a treasure belonging to them [by right]." Now their father had been a righteous man, and so thy Sustainer willed it that when they come of age they should bring forth their treasure by thy Sustainer's grace. "And I did not do (any of] this of my own accord:' this is the real meaning of all [those events] that thou wert unable to bear with patience."



al-Kahf 018:083

18:83 ويسألونك عن ذي القرنين قل ساتلو عليكم منه ذكرا


TransliterationWayas-aloonaka AAan thee alqarnayni qul saatloo AAalaykum minhu thikran
LiteralAnd they ask/question you about (owner) of the two horns/powers/glories , Say: "I will read/recite on (to) you from him a reminder/remembrance."

Yusuf AliThey ask thee concerning Zul-qarnain. Say, "I will rehearse to you something of his story."
PickthalThey will ask thee of Dhu'l-Qarneyn. Say: I shall recite unto you a remembrance of him.
Arberry They will question thee concerning Dhool Karnain. Say: 'I will recite to you a mention of him.
ShakirAnd they ask you about Zulqarnain. Say: I will recite to you an account of him.
Sarwar(Muhammad), they will ask you about Dhu 'l-Qarnayn. Say, "I shall tell you something about him".
KhalifaThey ask you about Zul-Qarnain. Say, "I will narrate to you some of his history."
Hilali/KhanAnd they ask you about Dhul-Qarnain. Say: "I shall recite to you something of his story."
H/K/SaheehAnd they ask you, [O Muúammad], about Dhul-Qarnayn. Say, "I will recite to you about him a report."
MalikO Muhammad, they ask you about Zul-Qarnain. Say "I will recite to you some of his story."[83]
QXP(O Messenger) They ask you about Zul-Qarnain. Say, "I will convey to you something by which he is worth remembering."
Maulana AliAnd they ask thee about Dhu-l-qarnain. Say: I will recite to you an account of him.
Free MindsAnd they ask you about the one who is from Two Eras, Say: "I will recite to you a memory from him."
Qaribullah They will ask you about ThulKarnain (the pious and chosen). Say: 'I will recite to you something of his story.

George SaleThe Jews will ask thee concerning Dhu'lkarnein. Answer, I will rehearse unto you an account of him.
JM RodwellThey will ask thee of Dhoulkarnain [the two-horned]. SAY: I will recite to you an account of him.

AsadAND THEY will ask thee about the Two-Horned One. Say: "I will convey unto you something by which he ought to be remembered."8'



al-Kahf 018:084

18:84 انا مكنا له في الارض واتيناه من كل شئ سببا


TransliterationInna makkanna lahu fee al-ardi waataynahu min kulli shay-in sababan
LiteralWe have highly positioned/strengthened for him in the earth/Planet Earth, and We gave/brought him from every thing a reason/motive/connection .205

Yusuf AliVerily We established his power on earth, and We gave him the ways and the means to all ends.
PickthalLo! We made him strong in the land and gave him unto every thing a road.
Arberry We established him in the land, and We gave him a way to everything;
ShakirSurely We established him in the land and granted him means of access to every thing.
SarwarWe had given him great power in the land and all kinds of resources.
KhalifaWe granted him authority on earth, and provided him with all kinds of means.
Hilali/KhanVerily, We established him in the earth, and We gave him the means of everything.
H/K/SaheehIndeed We established him upon the earth, and We gave him to everything a way.
MalikIndeed We established his power in the land and We gave him all kinds of ways and means.[84]
QXPWe established him in power on earth and granted him the ways and means to accomplish his objectives.
Maulana AliTruly We established him in the land and granted him means of access to everything;
Free MindsWe had facilitated for him in the land, and We had given him the means of everything.
Qaribullah We established him in the land and gave him means to all things.

George SaleWe made him powerful in the earth, and We gave him means to accomplish every thing he pleased.
JM RodwellWe stablished his power upon the earth, and made for him a way to everything.

AsadBehold, We established him securely on earth, and endowed him with [the knowledge of] the right means to achieve anything [that he might set out to achieve];



al-Kahf 018:085

18:85 فاتبع سببا


TransliterationFaatbaAAa sababan
LiteralSo he followed a reason/motive/connection .

Yusuf AliOne (such) way he followed,
PickthalAnd he followed a road
Arberry and he followed a way
ShakirSo he followed a course.
SarwarWith these he traveled
KhalifaThen, he pursued one way.
Hilali/KhanSo he followed a way.
H/K/SaheehSo he followed a way
MalikSo one time he followed a certain expedition towards the West and he marched on[85]
QXPZul-Qarnain, (King Cyrus the great of Persia, 590-529 B.C.) set out for an expedition. He chose the right means in whatever he did.
Maulana AliSo he followed a course.
Free MindsSo he followed the means.
Qaribullah He journeyed on a way

George SaleAnd he followed his way,
JM RodwellAnd a route he followed,

Asadand so he chose the right means [in whatever he did].



al-Kahf 018:086

18:86 حتى اذا بلغ مغرب الشمس وجدها تغرب في عين حمئة ووجد عندها قوما قلنا ياذا القرنين اما ان تعذب واما ان تتخذ فيهم حسنا


TransliterationHatta itha balagha maghriba alshshamsi wajadaha taghrubu fee AAaynin hami-atin wawajada AAindaha qawman qulna ya tha alqarnayni imma an tuAAaththiba wa-imma an tattakhitha feehim husnan
LiteralUntil when he reached the sun's sunset/west , he found it departing/declining (setting) in (at a) water well/spring mixed with black (foul) mud, and he found at it a nation, We said: "You (owner) of the two horns/powers/glories, either that you torture, and either you take in them a goodness/beauty."

Yusuf AliUntil, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: "O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness."
PickthalTill, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness.
Arberry until, when he reached the setting of the sun, he found it setting in a muddy spring, and he found nearby a people. We said, 'O Dhool Karnain, either thou shalt chastise them, or thou shalt take towards them a way of kindness.'
ShakirUntil when he reached the place where the sun set, he found it going down into a black sea, and found by it a people. We said: O Zulqarnain! either give them a chastisement or do them a benefit.
Sarwarto the West where he found the sun setting into a warm source (spring) of water and a people living near by. We asked him, "Dhu 'l-Qarnayn, you may punish them or treat them with kindness?"
KhalifaWhen he reached the far west, he found the sun setting in a vast ocean, and found people there. We said, "O Zul-Qarnain, you can rule as you wish; either punish, or be kind to them."
Hilali/KhanUntil, when he reached the setting place of the sun, he found it setting in a spring of black muddy (or hot) water. And he found near it a people. We (Allah) said (by inspiration): "O Dhul-Qarnain! Either you punish them, or treat them with kindness."
H/K/SaheehUntil, when he reached the setting of the sun, he found it [as if] setting in a spring of dark mud, and he found near it a people. Allah said, "O Dhul-Qarnayn, either you punish [them] or else adopt among them [a way of] goodness."
Maliktill he reached the end of the land and the start of an ocean, where the Sun was setting, he noted that it was setting in a mucky spring and found by it a people. We said: "O Zul-Qarnain! You have the option to either punish them or to show them kindness."[86]
QXP(Conquering land to the West toward Lydia, he reached as far as the Black Sea.) The sun was setting and it appeared to him as if it was setting in the dark waters. (The local nation, given to wrongdoing, fought against him and lost). We said, "O Zul-Qarnain! Either punish or be kind to them."
Maulana AliUntil, when he reached the setting-place of the sun, he found it going down into a black sea, and found by it a people. We said: O Dhu-l-qarnain, either punish them or do them a benefit.
Free MindsUntil he reached the setting of the sun, and he found it setting at a boiling lake, and he found near it a people. We said: "O Two Eras, either you are to punish, or you are to do them good."
Qaribullah until, when he reached the setting of the sun, he found it setting in a muddy spring, and nearby he found a nation. 'ThulKarnain, ' We said, 'you must either punish them or show them kindness. '

George Saleuntil he came to the place where the sun setteth; and he found it to set in a spring of black mud; and he found near the same a certain people. And we said, O Dhu'lkarnein, either punish this people, or use gentleness towards them.
JM RodwellUntil when he reached the setting of the sun, he found it to set in a miry fount; and hard by he found a people. We said, "O Dhoulkarnain! either chastise or treat them generously."

Asad[And he marched westwards] till, when he came to the setting of the sun," it appeared to him that it was setting in a dark, turbid sea;" and nearby he found a people [given to every kind of wrongdoing]. We said: "O thou Two-Horned One! Thou mayest either cause [them] to suffer or treat them with kindness!"



al-Kahf 018:087

18:87 قال اما من ظلم فسوف نعذبه ثم يرد الى ربه فيعذبه عذابا نكرا


TransliterationQala amma man thalama fasawfa nuAAaththibuhu thumma yuraddu ila rabbihi fayuAAaththibuhu AAathaban nukran
LiteralHe said: "As for who caused injustice/oppression, so we will/shall torture him, then he be returned to his Lord, so He tortures him an awful/obscene/severe torture."

Yusuf AliHe said: "Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before).
PickthalHe said: As for him who doeth wrong, we shall punish him, and then he will be brought back unto his Lord, Who will punish him with awful punishment!
Arberry He said, 'As for the evildoer, him we shall chastise, then he shall be returned to his Lord and He shall chastise him with a horrible chastisement.
ShakirHe said: As to him who is injust, we will chastise him, then shall he be returned to his Lord, and He will chastise him with an exemplary chastisement:
SarwarHe replied, "I shall punish the unjust ones among them and then they will return to their Lord, who will punish them more sternly".
KhalifaHe said, "As for those who transgress, we will punish them; then, when they return to their Lord, He will commit them to more retribution.
Hilali/KhanHe said: "As for him (a disbeliever in the Oneness of Allah) who does wrong, we shall punish him; and then he will be brought back unto his Lord; Who will punish him with a terrible torment (Hell).
H/K/SaheehHe said, "As for one who wrongs, we will punish him. Then he will be returned to his Lord, and He will punish him with a terrible punishment.
MalikHe said: "Anyone Who will do wrong shall be punished; then will he return to his Lord and be sternly punished by Him.[87]
QXPCyrus said to them, "As for him who does wrong from now on, we shall punish him. And then he will be brought back before his Lord Who will commit him to greater retribution.
Maulana AliHe said: As for him who is unjust, we shall chastise him, then he will be returned to his Lord, and He will chastise him with an exemplary chastisement.
Free MindsHe said: "As for he who has transgressed, we will punish him then he will be returned to his Lord and He will punish him an awful punishment."
Qaribullah He replied: 'The evildoer we shall punish. Then he shall return to his Lord and He will punish him with a stern punishment.

George SaleHe answered, whosoever of them shall commit injustice, we will surely punish him in this world; afterwards shall he return unto his Lord, and He shall punish him with a severe punishment.
JM RodwellThe impious, said he, "will we surely chastise;" then shall he be taken back to his Lord, and he will chastise him with a grievous chastisement.

AsadHe answered: "As for him who does wrong [unto others e'] - him shall we, in time, cause to suffer; and thereupon he shall be referred to his Sustainer, and He will cause him to suffer with unnameable suffering.



al-Kahf 018:088

18:88 واما من امن وعمل صالحا فله جزاء الحسنى وسنقول له من امرنا يسرا


TransliterationWaamma man amana waAAamila salihan falahu jazaan alhusna wasanaqoolu lahu min amrina yusran
LiteralAnd as for who believed and made/did correct/righteous deeds, so to him the best's/goodnesses' reward/reimbursement , and we will say to him from our order/matter ease/flexibility.

Yusuf Ali"But whoever believes, and works righteousness,- he shall have a goodly reward, and easy will be his task as We order it by our Command."
PickthalBut as for him who believeth and doeth right, good will be his reward, and We shall speak unto him a mild command.
Arberry But as for him who believes, and does righteousness, he shall receive as recompense the reward most fair, and we shall speak to him, of our command, easiness.'
ShakirAnd as for him who believes and does good, he shall have goodly reward, and We will speak to him an easy word of Our command.
SarwarAs for those who believe and do good, they will receive virtuous rewards and We will tell them to do only what they can.
Khalifa"As for those who believe and lead a righteous life, they receive a good reward; we will treat them kindly."
Hilali/Khan"But as for him who believes (in Allahs Oneness) and works righteousness, he shall have the best reward, (Paradise), and we (Dhul-Qarnain) shall speak unto him mild words (as instructions)."
H/K/SaheehBut as for one who believes and does righteousness, he will have a reward of Paradise, and we will speak to him from our command with ease."
MalikAs for him who believes and does good deeds, he will have a good reward and will be assigned an easy task by our command."[88]
QXPBut whoever will believe and work for the good of others, good will be his reward and we will treat him kindly."
Maulana AliAnd as for him who believes and does good, for him is a good reward, and We shall speak to him an easy word of Our command.
Free Minds"And as for he who believes and does good, then he will have the reward of goodness, and we will speak to him simply of our plan."
Qaribullah As for he who believes and does good works he shall receive a fine reward in recompense and we shall speak to him with a mild command. '

George SaleBut whosoever believeth, and doth that which is right, shall receive the most excellent reward, and We will give him in command that which is easy.
JM RodwellBut as to him who believeth and doeth that which is right, he shall have a generous recompense, and we will lay on them our easy behests.

AsadBut as for him who believes and does righteous deeds - he will have the ultimate good [of the life to come] as his reward; and [as for us,] we shall make binding on him [only] that which is easy to fulfill."



al-Kahf 018:089

18:89 ثم اتبع سببا


TransliterationThumma atbaAAa sababan
LiteralThen he followed a reason/motive/connection .

Yusuf AliThen followed he (another) way,
PickthalThen he followed a road
Arberry Then he followed a way
ShakirThen he followed (another) course.
SarwarHe travelled again
KhalifaThen he pursued another way.
Hilali/KhanThen he followed another way,
H/K/SaheehThen he followed a way
MalikThen he set out on another expedition towards the East and marched on[89]
QXP(After establishing peace in the West) he once again chose the right means to achieve a right end. (He set forth to an expedition towards the East).
Maulana AliThen he followed a course.
Free MindsThen he followed the means.
Qaribullah Then he followed the road,

George SaleThen he continued his way,
JM RodwellThen followed he a route,

AsadAnd once again" he chose the right means [to achieve a right end].



al-Kahf 018:090

18:90 حتى اذا بلغ مطلع الشمس وجدها تطلع على قوم لم نجعل لهم من دونها ستر


TransliterationHatta itha balagha matliAAa alshshamsi wajadaha tatluAAu AAala qawmin lam najAAal lahum min dooniha sitran
LiteralUntil when he reached the sun's place and time of appearance/ascent , he found it appears/ascends/rises on a nation We did not make/put from other than it a cover/protection/shelter .

Yusuf AliUntil, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun.
PickthalTill, when he reached the rising-place of the sun, he found it rising on a people for whom We had appointed no shelter therefrom.
Arberry until, when he reached the rising of the sun, he found it rising upon a people for whom We had not appointed any veil to shade them from it.
ShakirUntil when he reached the land of the rising of the sun, he found it rising on a people to whom We had given no shelter from It;
Sarwarto the East where he found the sun rising upon a people whom We had exposed to its rays.
KhalifaWhen he reached the far east, he found the sun rising on people who had nothing to shelter them from it.
Hilali/KhanUntil, when he came to the rising place of the sun, he found it rising on a people for whom We (Allah) had provided no shelter against the sun.
H/K/SaheehUntil, when he came to the rising of the sun, he found it rising on a people for whom We had not made against it any shield.
Maliktill he came to the rising of the Sun, he noted it rising on a people for whom We had not provided any shelter from it (they were so backward that they did not even know how to make houses or tents for their living).[90]
QXPThen he reached (Balkh in Afghanistan) the rising place of the sun, the easternmost point of his expedition. He found it rising on a people for whom We had appointed no shelter from it. (They built no houses and lived a nomadic life).
Maulana AliUntil, when he reached the (land of) the rising sun, he found it rising on a people to whom We had given no shelter from it --
Free MindsSo when he reached the rising of the sun, he found it rising on a people whom We did not make for them any cover except it.
Qaribullah until he reached the rising of the sun, he found it rising upon a nation for whom We provided no veil against it to shade them.

George Saleuntil he came to the place where the sun riseth; and he found it to rise on certain people, unto whom We had not given any thing wherewith to shelter themselves therefrom.
JM RodwellUntil when he reached the rising of the sun he found it to rise on a people to whom we had given no shelter from it.

Asad[And then he marched eastwards] till, when he came to the rising of the sun" he found that it was rising on a people for whom We had provided no coverings against it:



al-Kahf 018:091

18:91 كذلك وقد احطنا بما لديه خبرا


TransliterationKathalika waqad ahatna bima ladayhi khubran
LiteralLike that, and We had comprehended/enveloped with what (is) at/near him (with) knowledge .

Yusuf Ali(He left them) as they were: We completely understood what was before him.
PickthalSo (it was). And We knew all concerning him.
Arberry So; and We encompassed in knowledge what was with him.
ShakirEven so! and We had a full knowledge of what he had.
SarwarThis indeed was true. We knew all that he did there.
KhalifaNaturally, we were fully aware of everything he found out.
Hilali/KhanSo (it was)! And We knew all about him (Dhul-Qarnain).
H/K/SaheehThus. And We had encompassed [all] that he had in knowledge.
MalikHe left them as they were: We had full knowledge what priority was before him.[91]
QXPSo it was, and We knew all about him and his resources. (He helped that nation with his abundant resources that We had given him).
Maulana AliSo it was. And We had full knowledge of what he had.
Free MindsSo it was, and We knew ahead of time about what he intended.
Qaribullah So, We encompassed in knowledge what was with him.

George SaleThus it was; and we comprehended with our knowledge the forces which were with him.
JM RodwellThus it was. And we had full knowledge of the forces that were with him.

Asadthus [We had made them, and thus he left them']; and We did encompass with Our knowledge all that he had in mind'



al-Kahf 018:092

18:92 ثم اتبع سببا


TransliterationThumma atbaAAa sababan
LiteralThen he followed a reason/motive/connection.

Yusuf AliThen followed he (another) way,
PickthalThen he followed a road
Arberry Then he followed a way
ShakirThen he followed (another) course.
SarwarHe travelled
KhalifaHe then pursued another way.
Hilali/KhanThen he followed (another) way,
H/K/SaheehThen he followed a way
MalikThen he set out on another expedition and marched on[92]
QXPAnd once again he chose the right means to achieve a right end. (North towards Caucasus.)
Maulana AliThen he followed a course.
Free MindsThen he followed the means.
Qaribullah Then he followed the road,

George SaleAnd he prosecuted his journey from south to north,
JM RodwellThen followed he a route

AsadAnd once again he chose the right means (to achieve a right end].



al-Kahf 018:093

18:93 حتى اذا بلغ بين السدين وجد من دونهما قوما لايكادون يفقهون قولا


TransliterationHatta itha balagha bayna alssaddayni wajada min doonihima qawman la yakadoona yafqahoona qawlan
LiteralUntil when he reached between the two barriers/obstacles/mountains , he found from other than them (B) a nation they are not about to/almost understand a saying/opinion and belief .

Yusuf AliUntil, when he reached (a tract) between two mountains, he found, beneath them, a people who scarcely understood a word.
PickthalTill, when he came between the two mountains, he found upon their hither side a folk that scarce could understand a saying.
Arberry until, when he reached between the two barriers, he found this side of them a people scarcely able to understand speech.
ShakirUntil when he reached (a place) between the two mountains, he found on that side of them a people who could hardly understand a word.
Sarwarafter this to the middle of two mountains where he found a people who could hardly understand a single word.
KhalifaWhen he reached the valley between two palisades, he found people whose language was barely understandable.
Hilali/KhanUntil, when he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word.
H/K/SaheehUntil, when he reached [a pass] between two mountains, he found beside them a people who could hardly understand [his] speech.
Maliktill he reached between two mountains where he found a people who could hardly understand his language.[93]
QXPWhen he reached the valley between two mountain ranges, he found people whose language was barely understandable to him.
Maulana AliUntil, when he reached (a place) between the two mountains, he found on that side of them a people who could hardly understand a world.
Free MindsUntil he reached the area between the two barriers, he found no one beside it except a people who could barely understand anything said.
Qaribullah when he reached between the two barriers he found on one side of them a nation who could barely understand speech.

George Saleuntil he came between the two mountains; beneath which he found certain people, who could scarce understand what was said.
JM RodwellUntil he came between the two mountains, beneath which he found a people who scarce understood a language.

Asad[And he marched on] till, when he reached [a place] between the two mountain-barriers," he found beneath them a people who could scarcely understand a word [of his language].



al-Kahf 018:094

18:94 قالوا ياذا القرنين ان ياجوج وماجوج مفسدون في الارض فهل نجعل لك خرجا على ان تجعل بيننا وبينهم سدا


TransliterationQaloo ya tha alqarnayni inna ya/jooja wama/jooja mufsidoona fee al-ardi fahal najAAalu laka kharjan AAala an tajAAala baynana wabaynahum saddan
LiteralThey said: "You (owner) of the two horns/powers/glories, that Yagog and Magog (are) corrupting in the earth/Planet Earth, so do we make/put for you (a) royalty/retainer/expense/tribute on that you put/create between us and between them a barrier/obstacle ?"

Yusuf AliThey said: "O Zul-qarnain! the Gog and Magog (People) do great mischief on earth: shall we then render thee tribute in order that thou mightest erect a barrier between us and them?
PickthalThey said: O Dhu'l-Qarneyn! Lo! Gog and Magog are spoiling the land. So may we pay thee tribute on condition that thou set a barrier between us and them?
Arberry They said, 'O Dhool Karnain, behold, Gog and Magog are doing corruption in the earth; so shall we assign to thee a tribute, against thy setting up a barrier between us and between them?'
ShakirThey said: O Zulqarnain! surely Gog and Magog make mischief in the land. Shall we then pay you a tribute on condition that you should raise a barrier between us and them
SarwarThey said, "Dhu 'l-Qarnayn, Gog and Magog are ravaging this land. Would you establish a barrier between us and them if we pay you a certain tax?".
KhalifaThey said, "O Zul-Qarnain, Gog and Magog are corruptors of the earth. Can we pay you to create a barrier between us and them?"
Hilali/KhanThey said: "O Dhul-Qarnain! Verily! Yajooj and Majooj (Gog and Magog) are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?"
H/K/SaheehThey said, "O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?"
MalikThey requested: "O Zul-Qarnain! People of Gog and Magog ravage this land; should we pay you tribute in order for you to build a wall-barrier between us and them?"[94]
QXP(Through interpreters) they presented a grievance, "O Zul-Qarnain! Behold, Gog and Magog are spoiling this land. They keep attacking and commit bloody crimes. May we, then, pay to you a regular tribute that you will erect a barrier between us and them?" (21:96).
Maulana AliThey said: O Dhu-l-qarnain, Gog and Magog do mischief in the land. May we then pay thee tribute on condition that thou raise a barrier between us and them?
Free MindsThey said: "O Two Eras, Gog and Magog are destroyers of the land, so shall we make a tribute for you that you will make between us and them a barrier?"
Qaribullah 'ThulKarnain, ' they said, 'Look, Gog and Magog are corrupting the earth. Build for us a barrier between us and them, and we will pay you a tribute. '

George SaleAnd they said, O Dhu'lkarnein, verily Gog and Magog waste the land; shall we therefore pay thee tribute, on condition that thou build a rampart between us and them?
JM RodwellThey said, "O Dhoulkarnain! verily, Gog and Magog waste this land; shall we then pay thee tribute, so thou build a rampart between us and them?"

AsadThey said: "O thou Two-Horned One! Behold, Gog and Magog are spoiling this land. May we, then, pay unto thee a tribute on the understanding that thou wilt erect a barrier between us and them?"



al-Kahf 018:095

18:95 قال مامكني فيه ربي خير فاعينوني بقوة اجعل بينكم وبينهم ردما


TransliterationQala ma makkannee feehi rabbee khayrun faaAAeenoonee biquwwatin ajAAal baynakum wabaynahum radman
LiteralHe said: "What my Lord highly positioned/strengthened/empowered me in it (is) best , so help/support me with power/strength , I make/create/put between you and between them a blockage/barrier ."

Yusuf AliHe said: "(The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labour): I will erect a strong barrier between you and them:
PickthalHe said: That wherein my Lord hath established me is better (than your tribute). Do but help me with strength (of men), I will set between you and them a bank.
Arberry He said, 'That wherein my Lord has established me is better; so aid me forcefully, and I will set up a rampart between you and between them.
ShakirHe said: That in which my Lord has established me is better, therefore you only help me with workers, I will make a fortified barrier between you and them;
SarwarHe replied, "The power that my Lord has granted me is better (than your tax). Help me with your man-power and I shall construct a barrier between you and Gog and Magog.
KhalifaHe said, "My Lord has given me great bounties. If you cooperate with me, I will build a dam between you and them.
Hilali/KhanHe said: "That (wealth, authority and power) in which my Lord had established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier.
H/K/SaheehHe said, "That in which my Lord has established me is better [than what you offer], but assist me with strength; I will make between you and them a dam.
MalikZul-Qarnain said: "That which my Lord has granted me is more than enough, just help me with worker-force and I will erect a fortified barrier between you and them.[95]
QXPHe responded, "The power in which My Lord has established me is better than tribute. Help me then with manpower; I will erect a strong barrier between you and them."
Maulana AliHe said: That wherein my Lord has established me is better, so if only you help me with strength (of men), I will make a fortified barrier between you and them:
Free MindsHe said: "What my Lord has given me is far better. So help me with strength and I will make between you and them a barrier."
Qaribullah He replied: 'That which my Lord has given me is better, therefore help me with all your power, and I will build a barrier between you and between them.

George SaleHe answered, the power wherewith my Lord hath strengthened me, is better than your tribute: But assist me strenuously, and I will set a strong wall between you and them.
JM RodwellHe said, "Better than your tribute is the might wherewith my Lord hath strengthened me; but help me strenuously, and I will set a barrier between you and them.

AsadHe answered: "That wherein my Sustainer has so securely established me is better [than anything that you could give me];" hence, do but help me with [your labour's] strength, [and] I shall erect a rampart between you and them!



al-Kahf 018:096

18:96 اتوني زبر الحديد حتى اذا ساوى بين الصدفين قال انفخوا حتى اذا جعله نارا قال اتوني افرغ عليه قطرا


TransliterationAtoonee zubara alhadeedi hatta itha sawa bayna alsadafayni qala onfukhoo hatta itha jaAAalahu naran qala atoonee ofrigh AAalayhi qitran
LiteralGive/bring me the huge pieces of iron. Until when he straightened/leveled/equalized between the two sides/directions/mountain sides , he said: "Blow." Until when he made it a fire, he said: "Give/bring me, I pour on it molten copper/brass/iron ."

Yusuf Ali"Bring me blocks of iron." At length, when he had filled up the space between the two steep mountain-sides, He said, "Blow (with your bellows)" Then, when he had made it (red) as fire, he said: "Bring me, that I may pour over it, molten lead."
PickthalGive me pieces of iron - till, when he had levelled up (the gap) between the cliffs, he said: Blow! - till, when he had made it a fire, he said: Bring me molten copper to pour thereon.
Arberry Bring me ingots of iron!' Until, when he had made all level between the two cliffs, he said, 'Blow!' Until, when he had made it a fire, he said, 'Bring me, that I may pour molten brass on it.'
ShakirBring me blocks of iron; until when he had filled up the space between the two mountain sides, he said: Blow, until when he had made it (as) fire, he said: Bring me molten brass which I may pour over it.
SarwarBring me blocks of iron to fill up the passage between the two mountains." He told them to ply their bellows until the iron became hot as fire. Then he told them to pour on it molten brass."
Khalifa"Bring to me masses of iron." Once he filled the gap between the two palisades, he said, "Blow." Once it was red hot, he said, "Help me pour tar on top of it."
Hilali/Khan"Give me pieces (blocks) of iron," then, when he had filled up the gap between the two mountain-cliffs, he said: "Blow," till when he had made it (red as) fire, he said: "Bring me molten copper to pour over it."
H/K/SaheehBring me sheets of iron" until, when he had leveled [them] between the two mountain walls, he said, "Blow [with bellows]," until when he had made it [like] fire, he said, "Bring me, that I may pour over it molten copper."
MalikBring me panels of iron." Finally when he had dammed up the space between the two mountains, he said: "Ply your bellows." They did so until the iron wall became red hot, then he said: "Bring me some molten brass to pour over it."[96]
QXP"Bring me pieces of iron." (His engineers worked their skills using dirt and molten iron and filled the gap between the mountains). When he had filled up the space between the two steep mountainsides, he said, "(Light a fire and) blow with your bellows!" When it was red hot, he said, "Bring me molten copper and tar to pour over it."
Maulana AliBring me blocks of iron. At length, when he had filled up the space between the two mountain sides, he said, Blow. Till, when he had made it (a) fire, he said: Bring me molten brass to pour over it.
Free Minds"Bring me iron ore." Until he levelled between the two walls, he said: "Blow," until he made it a furnace, he said: "Bring me tar so I can pour it over."
Qaribullah Bring me ingots of iron. ' After he had leveled between the two cliffs, he said: 'Blow. ' And when he made it a fire, he said: 'Bring me molten copper so that I may pour over it. '

George SaleBring me iron in large pieces, until it fill up the space between the two sides of these mountains. And he said to the workmen, blow with your bellows, until it make the iron red hot as fire. And he said further, bring me molten brass, that I may pour upon it.
JM RodwellBring me blocks of iron,"-until when it filled the space between the mountain sides-"Ply," said he, "your bellows,"-until when he had made it red with heat (fire), he said,-"Bring me molten brass that I may pour upon it."

AsadBring me ingots of iron!" Then, after he had [piled up the iron and] filled the gap between the two mountain-sides, he said: "[Light a fire and] ply your bellows!" At length, when he had made it [glow like] fire, he commanded: "Bring me molten copper which I may pour upon it."



al-Kahf 018:097

18:97 فمااسطاعوا ان يظهروه ومااستطاعوا له نقبا


TransliterationFama istaAAoo an yathharoohu wama istataAAoo lahu naqban
LiteralSo they did not rise/diffuse/spread over (it, nor) that they mount/ascend it , and they were not able (of) piercing/penetration for it.

Yusuf AliThus were they made powerless to scale it or to dig through it.
PickthalAnd (Gog and Magog) were not able to surmount, nor could they pierce (it).
Arberry So they were unable either to scale it or pierce it.
ShakirSo they were not able to scale it nor could they make a hole in it.
Sarwar(Thus he constructed the barrier which) neither Gog nor Magog were able to climb nor were they able to dig a tunnel through the iron and brass barrier.
KhalifaThus, they could not climb it, nor could they bore holes in it.
Hilali/KhanSo they (Yajooj and Majooj (Gog and Magog)) were made powerless to scale it or dig through it.
H/K/SaheehSo Gog and Magog were unable to pass over it, nor were they able [to effect] in it any penetration.
MalikThis became such a barrier that Gog and Magog could not scale it or to dig through it.[97]
QXPThus they (Gog and Magog) could not climb it, nor could they bore holes in it.
Maulana AliSo they were not able to scale it, nor could they make a hole in it.
Free MindsSo they could not come over it, and they could not make a hole in it.
Qaribullah Thereafter they could neither scale it, nor could they pierce it.

George SaleWherefore, when this wall was finished, Gog and Magog could not scale it, neither could they dig through it.
JM RodwellAnd Gog and Magog were not able to scale it, neither were they able to dig through it.

AsadAnd thus [the rampart was built, and] their enemies were unable to scale it, and neither were they able to pierce it.



al-Kahf 018:098

18:98 قال هذا رحمة من ربي فاذا جاء وعد ربي جعله دكاء وكان وعد ربي حقا


TransliterationQala hatha rahmatun min rabbee fa-itha jaa waAAdu rabbee jaAAalahu dakkaa wakana waAAdu rabbee haqqan
LiteralHe said: "That (is) mercy from my Lord, so if my Lord's promise came, he made it flattened/leveled off and my Lord's promise was truthfully (truthful) ."

Yusuf AliHe said: "This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will make it into dust; and the promise of my Lord is true."
PickthalHe said: This is a mercy from my Lord; but when the promise of my Lord cometh to pass, He will lay it low, for the promise of my Lord is true.
Arberry He said, 'This is a mercy from my Lord. But when the promise of my Lord comes to pass, He will make it into powder; and my Lord's promise is ever true.'
ShakirHe said: This is a mercy from my Lord, but when the promise of my Lord comes to pass He will make it level with the ground, and the promise of my Lord is ever true.
SarwarDhu l-Qarnayn said, "This barrier is a blessing from my Lord but when His promise comes to pass He will level it to the ground; His promise always comes true."
KhalifaHe said, "This is mercy from my Lord. When the prophecy of my Lord comes to pass, He will cause the dam to crumble. The prophecy of my Lord is truth."
Hilali/KhanDhul-Qarnain) said: "This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true."
H/K/Saheeh[Dhul-Qarnayn] said, "This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and ever is the promise of my Lord true."
MalikHe said: "This is a blessing from my Lord. But you should know that when the promise of my Lord shall come to pass, He will level it to the ground, for the promise of my Lord is ever true."[98]
QXPSaid the King, "This is a mercy from my Lord. Yet when the time appointed by my Lord shall come, He will make this barrier level with the ground. And my Lord's Promise always comes true. (This barrier will stay in place and crumble according to the Divine Laws in the Universe).
Maulana AliHe said: This is a mercy from my Lord, but when the promise of my Lord comes to pass He will crumble it, and the promise of my Lord is ever true.
Free MindsHe said: "This is a mercy from my Lord. But when the promise of my Lord comes, He will make it rubble. And the promise of my Lord is truth."
Qaribullah He said: 'This is a mercy from my Lord. But when my Lord's promise is come, He will make it dust. The promise of my Lord is true. '

George SaleAnd Dhu'lkarnein said, this is a mercy from my Lord: But when the prediction of my Lord shall come to be fulfilled, he shall reduce the wall to dust; and the prediction of my Lord is true.
JM RodwellThis, said he, "is a mercy from my Lord: But when the promise of my Lord shall come to pass, he will turn it to dust; and the promise of my Lord is true."

AsadSaid [the King]: "This is a mercy from my Sustainer! Yet when the time appointed by my Sustainerw shall come, He will make this [rampart] level with the ground: and my Sustainer's promise always comes true!"



al-Kahf 018:099

18:99 وتركنا بعضهم يومئذ يموج في بعض ونفخ في الصور فجمعناهم جمعا


TransliterationWatarakna baAAdahum yawma-ithin yamooju fee baAAdin wanufikha fee alssoori fajamaAAnahum jamAAan
LiteralAnd We left some/part of them (on) that day (to) trouble/agitate (interlock) in some/part, and the horn/bugle/instrument was blown in, so We gathered/collected them all together .

Yusuf AliOn that day We shall leave them to surge like waves on one another: the trumpet will be blown, and We shall collect them all together.
PickthalAnd on that day we shall let some of them surge against others, and the Trumpet will be blown. Then We shall gather them together in one gathering.
Arberry Upon that day We shall leave them surging on one another, and the Trumpet shall he blown, and We shall gather them together,
ShakirAnd on that day We will leave a part of them in conflict with another part, and the trumpet will be blown, so We will gather them all together;
SarwarOn the day when the barrier is demolished, We will leave human beings in chaos. We will leave them like the waves of the sea striking against each other. Then the trumpet will be sounded and We will bring them all together.
KhalifaAt that time, we will let them invade with one another, then the horn will be blown, and we will summon them all together.
Hilali/KhanAnd on that Day (i.e. the Day Yajooj and Majooj (Gog and Magog) will come out), We shall leave them to surge like waves on one another, and the Trumpet will be blown, and We shall collect them all together.
H/K/SaheehAnd We will leave them that day surging over each other, and [then] the Horn will be blown, and We will assemble them in [one] assembly.
MalikOn that Day We shall let the people loose to surge like waves on one another. The trumpet will be blown and We shall assemble the mankind all together.[99]
QXP(Zul-Qarnain was correct that such obstructions would become immaterial with time.) We will let some nations to invade others on a day when the trumpets of war will be blown. Then We will gather them together in battle-fields. (Gog and Magog, the powerful imperialist nations will exploit one another and the weaker nations and great wars will take place).
Maulana AliAnd on that day We shall let some of them surge against others and the trumpet will be blown, then We shall gather them all together,
Free MindsAnd We left them till that day to surge like waves on one another. And the horn was blown so We gathered them together.
Qaribullah On that day, We will let them surge on one another, and the Horn shall be blown, and We will gather them all together.

George SaleOn that day We will suffer some of them to press tumultuously like waves on others; and the trumpet shall be sounded, and We will gather them in a body together.
JM RodwellOn that day we will let them dash like billows one over another; and there shall be a blast on the trumpet, and we will gather them together in a body.

AsadAND ON that Day We shall [call forth all mankind and] leave them to surge like waves [that dash] against one another; and the trumpet [of judgment] will be blown, and We shall gather them all together.



al-Kahf 018:100

18:100 وعرضنا جهنم يومئذ للكافرين عرضا


TransliterationWaAAaradna jahannama yawma-ithin lilkafireena AAardan
LiteralAnd We displayed/presented Hell (on) that day to the disbelievers a display/exhibition .

Yusuf AliAnd We shall present Hell that day for Unbelievers to see, all spread out,-
PickthalOn that day we shall present hell to the disbelievers, plain to view,
Arberry and upon that day We shall present Gehenna to the unbelievers
ShakirAnd We will bring forth hell, exposed to view, on that day before the unbelievers.
SarwarWe will fully expose the view of hell on that Day to the disbelievers,
KhalifaWe will present Hell, on that day, to the disbelievers.
Hilali/KhanAnd on that Day We shall present Hell to the disbelievers, plain to view,
H/K/SaheehAnd We will present Hell that Day to the Disbelievers, on display
MalikWe shall spread Hell out on display before the unbelievers,[100]
QXPPeoples who had been rejecting the Divine Writ that 'Mankind is one community,' We will cause them to face hell at the hands of one another.
Maulana AliAnd We shall bring forth hell, exposed to view, on that day before the disbelievers,
Free MindsAnd We displayed Hell on that Day to the disbelievers openly.
Qaribullah On that Day We shall present Gehenna (Hell) to the unbelievers,

George SaleAnd We will set hell, on that day, before the unbelievers;
JM RodwellAnd we will set Hell on that day close before the infidels,

AsadAnd on that Day We shall place hell, for all to see, before those who denied the truth-



al-Kahf 018:101

18:101 الذين كانت اعينهم في غطاء عن ذكري وكانوا لايستطيعون سمعا


TransliterationAllatheena kanat aAAyunuhum fee ghita-in AAan thikree wakanoo la yastateeAAoona samAAan
LiteralThose who their eyes/sights were in a cover/concealment from My remembrance/reminder, and they were not being able (of) hearing/listening .

Yusuf Ali(Unbelievers) whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear.
PickthalThose whose eyes were hoodwinked from My reminder, and who could not bear to hear.
Arberry whose eyes were covered against My remembrance, and they were not able to hear.
ShakirThey whose eyes were under a cover from My reminder and they could not even hear.
Sarwarwhose eyes had been veiled against Our Quran and who were not able to hear (its recitation).
KhalifaThey are the ones whose eyes were too veiled to see My message. Nor could they hear.
Hilali/Khan(To) Those whose eyes had been under a covering from My Reminder (this Quran), and who could not bear to hear (it).
H/K/SaheehThose whose eyes had been within a cover [removed] from My remembrance, and they were not able to hear.
Malikwho had turned a blind eye to My admonition and a deaf ear to My warning.[101]
QXPThey whose eyes were veiled to see My Reminder, and who could not bear to hear.
Maulana AliWhose eyes were under a cover from My Reminder, and they could not bear to hear.
Free MindsThose whose eyes were closed from My remembrance, and they were unable to hear.
Qaribullah whose eyes were blinded to My remembrance and they were not able to hear.

George Salewhose eyes have been veiled from my remembrance, and who could not hear my words.
JM RodwellWhose eyes were veiled from my warning, and who had no power to hear.

Asadthose whose eyes had been veiled against any remembrance of Me because they could not bear to listen [to the voice of truth]!



al-Kahf 018:102

18:102 افحسب الذين كفروا ان يتخذوا عبادي من دوني اولياء انا اعتدنا جهنم للكافرين نزلا


TransliterationAfahasiba allatheena kafaroo an yattakhithoo AAibadee min doonee awliyaa inna aAAtadna jahannama lilkafireena nuzulan
LiteralDid those who disbelieved think/suppose that they take My worshippers/slaves (as) guardians/allies from other than Me? We have prepared/made ready for the disbelievers Hell (as) a place of descent .

Yusuf AliDo the Unbelievers think that they can take My servants as protectors besides Me? Verily We have prepared Hell for the Unbelievers for (their) entertainment.
PickthalDo the disbelievers reckon that they can choose My bondmen as protecting friends beside Me? Lo! We have prepared hell as a welcome for the disbelievers.
Arberry What, do the unbelievers reckon that they may take My servants as friends, apart from Me? We have prepared Gehenna for the unbelievers' hospitality.
ShakirWhat! do then those who disbelieve think that they can take My servants to be guardians besides Me? Surely We have prepared hell for the entertainment of the unbelievers.
SarwarDo the unbelievers think they can make My servants as their guardians instead of Me? We have prepared hell as a dwelling place for the disbelievers.
KhalifaDo those who disbelieve think that they can get away with setting up My servants as gods beside Me? We have prepared for the disbelievers Hell as an eternal abode.
Hilali/KhanDo then those who disbelieve think that they can take My slaves (i.e., the angels, Allahs Messengers, Iesa (Jesus), son of Maryam (Mary), etc.) as Auliya (lords, gods, protectors, etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allah Islamic Monotheism).
H/K/SaheehThen do those who disbelieve think that they can take My servants instead of Me as allies? Indeed, We have prepared Hell for the disbelievers as a lodging.
MalikDo the unbelievers think that they can take my servants as protectors, to save themselves from Hell, instead of Me? Certainly We have prepared Hell for the entertainment of such unbelievers.[102]
QXPDo the disbelievers in My Reminder think that they can choose my servants as allies besides Me? Verily, We have readied hell as a welcome for the disbelievers. (No matter what coalitions they make, if they befriend systems other than the Divine Order, they will end up in hell).
Maulana AliDo those who disbelieve think that they can take My servants to be friends besides Me? Surely We have prepared hell as an entertainment for the disbelievers.
Free MindsDid those who reject think that they can take My servants as allies besides Me? We have prepared Hell for the rejecters as a dwelling place.
Qaribullah Do the unbelievers think that they can take My worshipers as guides other than Me? We have prepared Gehenna to be the hospitality of the unbelievers.

George SaleDo the unbelievers think that I will not punish them, for that they take my servants for their protectors besides me? Verily We have prepared hell for the abode of the infidels.
JM RodwellWhat! do the infidels think that they can take my servants as their patrons, beside Me? Verily, we have got Hell ready as the abode of the infidels.

AsadDo they who are bent on denying the truth think, perchance, that they could take [any of] My creatures for protectors against Me?" Verily, We have readied hell to welcome all who [thus] deny the truth !'



al-Kahf 018:103

18:103 قل هل ننبئكم بالاخسرين اعمالا


TransliterationQul hal nunabbi-okum bial-akhsareena aAAmalan
LiteralSay: "Do We inform you with the most losers (in their) deeds ?"

Yusuf AliSay: "Shall we tell you of those who lose most in respect of their deeds?-
PickthalSay: Shall We inform you who will be the greatest losers by their works?
Arberry Say: 'Shall We tell you who will be the greatest losers in their works?
ShakirSay: Shall We inform you of the greatest losers in (their) deeds?
Sarwar(Muhammad), tell them, "Should I tell you who will face the greatest loss as a result of their deeds?.
KhalifaSay, "Shall I tell you who the worst losers are?
Hilali/KhanSay (O Muhammad SAW): "Shall We tell you the greatest losers in respect of (their) deeds?
H/K/SaheehSay, [O Muúammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds?
MalikO Muhammad tell them: "Should we tell you the worst kind of losers relating to their deeds?[103]
QXPSay, "Shall We inform you who the worst losers are in respect of their deeds?"
Maulana AliSay: Shall We inform you who are the greatest losers in respect of deeds?
Free MindsSay: "Shall we inform you of the greatest losers?"
Qaribullah Say: 'Shall we tell you of those who are the greatest losers in deeds? '

George SaleSay, shall We declare unto you those whose works are vain,
JM RodwellSAY: Shall we tell you who they are that have lost their labour most?

AsadSay: "Shall we tell you who are the greatest losers in whatever they may do?



al-Kahf 018:104

18:104 الذين ضل سعيهم في الحياة الدنيا وهم يحسبون انهم يحسنون صنعا


TransliterationAllatheena dalla saAAyuhum fee alhayati alddunya wahum yahsaboona annahum yuhsinoona sunAAan
LiteralThose whom their endeavors/striving (was) wasted/lost in the life the present/worldly life and they, they206think/suppose that they, they do good work/performance .

Yusuf Ali"Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works?"
PickthalThose whose effort goeth astray in the life of the world, and yet they reckon that they do good work.
Arberry Those whose striving goes astray in the present life, while they think that they are working good deeds.
Shakir(These are) they whose labor is lost in this world's life and they think that they are well versed in skill of the work of hands.
SarwarIt will be those who labor a great deal in this life but without guidance, yet think that they are doing a great many good deeds.
Khalifa"They are the ones whose works in this life are totally astray, but they think that they are doing good."
Hilali/Khan"Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds!
H/K/Saheeh[They are] those whose effort is lost in worldly life, while they think that they are doing well in work.
MalikThose whose all efforts in this worldly life had gone astray from the Right Way, but all along they were under the delusion that they were doing good deeds;[104]
QXPThey are the ones whose effort in the life of the world remains misdirected. And yet they think that they are doing good work. (They work in the wrong cause, contrary to the Divine Reminder).
Maulana AliThose whose effort goes astray in this world’s life, and they think that they are making good manufactures.
Free Minds"Those whose efforts in the worldly life were wasted while they thought they were doing good!"
Qaribullah (They are) those whose striving in this world go astray, while they think that what they are doing are good deeds.

George Salewhose endeavour in the present life hath been wrongly directed, and who think they do the work which is right?
JM RodwellWhose aim in the present life hath been mistaken, and who deem that what they do is right?

Asad"[It is] they whose labour has gone astray in [the pursuit of no more than] this world's life, and who none the less think that they are doing good works:



al-Kahf 018:105

18:105 اولئك الذين كفروا بايات ربهم ولقائه فحبطت اعمالهم فلانقيم لهم يوم القيامة وزنا


TransliterationOla-ika allatheena kafaroo bi-ayati rabbihim waliqa-ihi fahabitat aAAmaluhum fala nuqeemu lahum yawma alqiyamati waznan
LiteralThose are those who disbelieved with their Lord's verses/evidences and meeting Him, so their deeds failed/wasted, so We do not take care of (evaluate) for them a weight/measure (on) the Resurrection Day.

Yusuf AliThey are those who deny the Signs of their Lord and the fact of their having to meet Him (in the Hereafter): vain will be their works, nor shall We, on the Day of Judgment, give them any weight.
PickthalThose are they who disbelieve in the revelations of their Lord and in the meeting with Him. Therefor their works are vain, and on the Day of Resurrection We assign no weight to them.
Arberry Those are they that disbelieve in the signs of their Lord and the encounter with Him; their works have failed, and on the Day of Resurrection We shall not assign to them any weight.
ShakirThese are they who disbelieve in the communications of their Lord and His meeting, so their deeds become null, and therefore We will not set up a balance for them on the day of resurrection.
SarwarThey have rejected the revelations of their Lord and their meeting with Him. Thus, their deeds will be made devoid of all virtue and will be of no value on the Day of Judgment.
KhalifaSuch are the ones who disbelieved in the revelations of their Lord and in meeting Him. Therefore, their works are in vain; on the Day of Resurrection, they have no weight.
Hilali/Khan"They are those who deny the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord and the Meeting with Him (in the Hereafter). So their works are in vain, and on the Day of Resurrection, We shall not give them any weight.
H/K/SaheehThose are the ones who disbelieve in the verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any importance.
Malikthey are the ones who are disregarding the revelations of their Lord and the fact that they will meet Him for accountability of their deeds in the Hereafter, so their deeds will become null and will not carry any weight on the Day of Judgment.[105]
QXPIt is they who have chosen to deny their Sustainer's Messages and the truth that they are destined to meet Him. Hence, their works are vain, and on the Day of Resurrection We will assign no weight to them.
Maulana AliThose are they who disbelieve in the messages of their Lord and meeting with Him, so their works are vain. Nor shall We set up a balance for them on the day of Resurrection.
Free MindsThese are the ones who rejected the revelations of their Lord and His meeting. So their works were in vain, and We will not give them any value on the Day of Resurrection.
Qaribullah Those are they who disbelieve the verses of their Lord and deny that they will ever meet Him their deeds have failed. On the Day of Resurrection, We shall not give any weight to them.

George SaleThese are they who believe not in the signs of their Lord, or that they shall be assembled before Him; wherefore their works are vain, and We will not allow them any weight on the day of resurrection.
JM RodwellThey are those who believe not in the signs of the Lord, or that they shall ever meet him. Vain, therefore, are their works; and no weight will we allow them on the day of resurrection.

Asadit is they who have chosen to deny their Sustainer's messages and the truth;'that they are desEined to meet Him." Hence, all their [good] deeds come to nought, and no weight shall We assign to them on Resurrection Aay.'0°



al-Kahf 018:106

18:106 ذلك جزاؤهم جهنم بما كفروا واتخذوا اياتي ورسلي هزوا


TransliterationThalika jazaohum jahannamu bima kafaroo waittakhathoo ayatee warusulee huzuwan
LiteralThat (is) their reward/reimbursement , Hell because (of) what they disbelieved, and they took My verses/evidences and My messengers mockingly/making fun.

Yusuf AliThat is their reward, Hell, because they rejected Faith, and took My Signs and My Messengers by way of jest.
PickthalThat is their reward: hell, because they disbelieved, and made a jest of Our revelations and Our messengers.
Arberry That is their recompense -- Gehenna for that they were unbelievers and took My signs and My messengers in mockery.
ShakirThus it is that their recompense is hell, because they disbelieved and held My communications and My messengers in mockery.
SarwarFor their disbelief and their mocking Our revelations and Messengerss, their recompense will be hell.
KhalifaTheir just requital is Hell, in return for their disbelief, and for mocking My revelations and My messengers.
Hilali/Khan"That shall be their recompense, Hell; because they disbelieved and took My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and My Messengers by way of jest and mockery.
H/K/SaheehThat is their recompense Hell for what they denied and [because] they took My signs and My messengers in ridicule.
MalikThus the reward of such people will be Hell; because they had no faith and because they took My revelations and My Messengers as a joke.[106]
QXPThat is their reward, Hell! For, they rejected the Truth, and ridiculed My Messages and My Messengers.
Maulana AliThat is their reward -- hell, because they disbelieved and held My messages and My messengers in mockery.
Free MindsThat is their recompense, Hell; for what they rejected and for taking My revelations and My messengers for mockery!
Qaribullah Gehenna is their recompense; because they disbelieved and mocked My verses, and My Messengers.

George SaleThis shall be their reward, namely, hell; for that they have disbelieved, and have held my signs and my Apostles in derision.
JM RodwellThis shall be their reward-Hell. Because they were unbelievers, and treated my signs and my Apostles with scorn.

AsadThat will be their recompense - [their] hell - for having denied the truth and made My messages and My apostles a target of their mockery.



al-Kahf 018:107

18:107 ان الذين امنوا وعملوا الصالحات كانت لهم جنات الفردوس نزلا


TransliterationInna allatheena amanoo waAAamiloo alssalihati kanat lahum jannatu alfirdawsi nuzulan
LiteralThat (E) those who believed and made/did the correct/righteous deeds, (the) treed garden/Paradise (of) the treed garden/Paradise/Elferdowse (one of the Paradises) was for them (as) a place of descent .

Yusuf AliAs to those who believe and work righteous deeds, they have, for their entertainment, the Gardens of Paradise,
PickthalLo! those who believe and do good works, theirs are the Gardens of Paradise for welcome,
Arberry But those who believe, and do deeds of righteousness -- the Gardens. of Paradise shall be their hospitality,
ShakirSurely (as for) those who believe and do good deeds, their place of entertainment shall be the gardens of paradise,
SarwarThe righteously striving believers will have the gardens of Paradise as their dwelling place and therein they will live forever,
KhalifaAs for those who believe and lead a righteous life, they have deserved a blissful Paradise as their abode.
Hilali/Khan"Verily! Those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous deeds, shall have the Gardens of Al-Firdaus (the Paradise) for their entertainment.
H/K/SaheehIndeed, those who have believed and done righteous deeds they will have the Gardens of Paradise as a lodging,
MalikHowever, those who believe and do good deeds, they will be entertained with the Gardens of Paradise[107]
QXPBut verily, as for those who attain belief and fulfill the needs of others, the gardens of Paradise will be there to welcome them.
Maulana AliAs for those who believe and do good deeds, for them are Gardens of Paradise, an entertainment,
Free MindsThose who believe and do good works, they will have gardens of Paradise as a dwelling place.
Qaribullah The hospitality of those who believe and do good works shall be the Gardens of Paradise

George SaleBut as for those who believe and do good works, they shall have the gardens of paradise for their abode;
JM RodwellBut as for those who believe and do the things that are right, they shall have the gardens of Paradise for their abode:

Asad[But,] verily, as for those who attain to faith and do righteous deeds - the gardens of paradise will be there to welcome them;



al-Kahf 018:108

18:108 خالدين فيها لايبغون عنها حولا


TransliterationKhalideena feeha la yabghoona AAanha hiwalan
LiteralImmortally/eternally in it, they do not wish/desire (away) from it (a) change/removal/movement.

Yusuf AliWherein they shall dwell (for aye): no change will they wish for from them.
PickthalWherein they will abide, with no desire to be removed from thence.
Arberry therein to dwell forever, desiring no removal out of them.'
ShakirAbiding therein; they shall not desire removal from them.
Sarwarwithout any desire to change their abode.
KhalifaForever they abide therein; they will never want any other substitute.
Hilali/Khan"Wherein they shall dwell (forever). No desire will they have to be removed therefrom."
H/K/SaheehWherein they abide eternally. They will not desire from it any transfer.
Malikto live therein for ever and they will never desire to go anywhere else.[108]
QXPTherein shall they abide. They will not even desire a change!
Maulana AliTo abide therein; they will not desire removal therefrom.
Free MindsAbiding therein. They will not want to be moved from it.
Qaribullah where they will live for ever and never wish that they should be removed from it.

George Salethey shall remain therein for ever; they shall wish for no change therein.
JM RodwellThey shall remain therein for ever: they shall wish for no change from it.

Asadtherein will they abide, [and] never will they desire any change therefrom.



al-Kahf 018:109

18:109 قل لو كان البحر مدادا لكلمات ربي لنفد البحر قبل ان تنفد كلمات ربي ولو جئنا بمثله مددا


TransliterationQul law kana albahru midadan likalimati rabbee lanafida albahru qabla an tanfada kalimatu rabbee walaw ji/na bimithlihi madadan
LiteralSay: "If the sea/ocean was ink/writing liquid for my Lord's words/expressions, the sea/ocean would have been depleted/exhausted (E) before that my Lord's words/expressions deplete/exhaust , and even if We came with equal/alike to it (to the sea/ocean) (for) ink/writing liquid (as) an extension/spread."

Yusuf AliSay: "If the ocean were ink (wherewith to write out) the words of my Lord, sooner would the ocean be exhausted than would the words of my Lord, even if we added another ocean like it, for its aid."
PickthalSay: Though the sea became ink for the Words of my Lord, verily the sea would be used up before the words of my Lord were exhausted, even though We brought the like thereof to help.
Arberry Say:. 'If the sea were ink for the Words of my Lord, the sea would be spent before the Words of my Lord are spent, though We brought replenishment the like of it.'
ShakirSay: If the sea were ink for the words of my Lord, the sea would surely be consumed before the words of my Lord are exhausted, though We were to bring the like of that (sea) to add
Sarwar(Muhammad), tell them, "Had the seas been used as ink to write down the words of my Lord, they would have all been consumed before the words of my Lord could have been recorded, even though replenished with a like quantity of ink.
KhalifaSay, "If the ocean were ink for the words of my Lord, the ocean would run out, before the words of my Lord run out, even if we double the ink supply."
Hilali/KhanSay (O Muhammad SAW to mankind). "If the sea were ink for (writing) the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if we brought (another sea) like it for its aid."
H/K/SaheehSay, "If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement."
MalikO Muhammad tell them: "If the ocean were ink with which to write the words of my Lord, the ocean would surely be consumed before the words of my Lord are finished, even if We brought similar quantity of ink to replenish it.[109]
QXPSay, "If all the sea were ink for my Sustainer's Words, the sea would indeed be exhausted before my Sustainer's Words are exhausted! And thus it would be if We were to add to it sea upon sea." (31:27).
Maulana AliSay: If the sea were ink for the words of my Lord, the sea would surely be exhausted before the words of my Lord were exhausted, though We brought the like of it to add (thereto).
Free MindsSay: "If the sea were an inkwell for the words of my Lord, then the sea would run out before the words of my Lord run out;" even if We were to bring another like it for its aid.
Qaribullah Say: 'If the sea were ink for the Words of my Lord, the sea would surely be spent before the Words of my Lord are spent, even if We brought its like for replenishment. '

George SaleSay, if the sea were ink to write the words of my Lord, verily the sea would fail, before the words of my Lord would fail; although We added another sea like unto it as a farther supply.
JM RodwellSAY: Should the sea become ink, to write the words of my Lord, the sea would surely fail ere the words of my Lord would fail, though we brought its like in aid.

AsadSAY: "If all the sea were ink for my Sustainer's words, the sea would indeed be exhausted ere my Sustainer's words are exhausted! And [thus it would be] if we were to add to it sea upon sea." '



al-Kahf 018:110

18:110 قل انما انا بشر مثلكم يوحى الي انما الهاكم اله واحدا فمن كان يرجو لقاء ربه فليعمل عملا صالحا ولايشرك بعبادة ربه احدا


TransliterationQul innama ana basharun mithlukum yooha ilayya annama ilahukum ilahun wahidun faman kana yarjoo liqaa rabbihi falyaAAmal AAamalan salihan wala yushrik biAAibadati rabbihi ahadan
LiteralSay: "Truly I am (a) human equal/alike to you, (it) is being inspired/transmitted to me that your God (is) one God, so who was hoping/expecting his Lord's meeting, so he makes/does (E) correct/righteous deeds deed , and he does not share/make partners with worshipping his Lord anyone." 207

Yusuf AliSay: "I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.
PickthalSay: I am only a mortal like you. My Lord inspireth in me that your Allah is only One Allah. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord.
Arberry Say: 'I am only a mortal the like of you; it is revealed to me that your God is One God. So let him, who hopes for the encounter with his Lord, work righteousness, and not associate with his Lord's service anyone.
ShakirSay: I am only a mortal like you; it is revealed to me that your god is one Allah, therefore whoever hopes to meet his Lord, he should do good deeds, and not join any one in the service of his Lord.
SarwarSay, "I am only a mortal like you but I have received revelation that there is only one Lord. Whoever desires to meet his Lord should strive righteously and should worship no one besides Him.
KhalifaSay, "I am no more than a human like you, being inspired that your god is one god. Those who hope to meet their Lord shall work righteousness, and never worship any other god beside his Lord."
Hilali/KhanSay (O Muhammad SAW): "I am only a man like you. It has been inspired to me that your Ilah (God) is One Ilah (God i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord."
H/K/SaheehSay, I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord let him do righteous work and not associate in the worship of his Lord anyone."
MalikO Muhammad, tell them: "I am but a human being like you; the revelation is sent to me to declare that your God is One God; therefore, whoever hopes to meet his Lord, let him do good deeds and join no other deity in the worship of his Lord."[110]
QXPSay (O Prophet), "I am but a mortal man like all of you. It is revealed to me that your God is the One and Only God. Hence, whoever looks forward to meeting His Sustainer, let him do works that help others, and let him admit no one as partner in the service of his Sustainer. "
Maulana AliSay: I am only a mortal like you -- it is revealed to me that God is one God. So whoever hopes to meet his Lord, he should do good deeds, and join no one in the service of his Lord.
Free MindsSay: "I am but a human being like you, being inspired that your god is One god. So whoever looks forward to meeting his Lord, then let him do good works and not set up any partner in the service of his Lord."
Qaribullah Say: 'I am only a human like you, revealed to me is that your God is One God. Let him who hopes for the encounter with his Lord do good work, and not associate anyone with the worship of his Lord. '

George SaleSay, verily I am only a man as ye are. It is revealed unto me that your God is one only God: Let him therefore who hopeth to meet his Lord, work a righteous work; and let him not make any other to partake in the worship of his Lord.
JM RodwellSAY: In sooth I am only a man like you. It hath been revealed to me that your God is one only God: let him then who hopeth to meet his Lord work a righteous work: nor let him give any other creature a share in the worship of his Lord.

AsadSay [O Prophet]: "I am but a mortal man like all of you. It has been revealed unto me that your God is the One and Only God. Hence, whoever looks forward [with hope and awe] to meeting his Sustainer [on Judgment Day], let him do righteous deeds, and let him not ascribe unto anyone or anything a share in the worship due to his Sustainer!"


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      The Sublime Quran, by Dr. Laleh Bakhtiar

 
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