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Compared Translations of the meaning of the Quran

 

# (25) The Criterion (Al-FurQan)

Compared Translations of the meaning of the Quran - Sura 25
al-Furqan - The Criterion, The Standard
Total Verses: 77


al-Furqan 025:001

25:1 سورة الفرقان بسم الله الرحمن الرحيم ٛــــ تبارك الذي نزل الفرقان على عبده ليكون للعالمين نذيرا


TransliterationTabaraka allathee nazzala alfurqana AAala AAabdihi liyakoona lilAAalameena natheeran
LiteralBlessed (is) Who descended the Separator of Right and Wrong/Koran/Torah on (to) His worshipper/slave to be a warning/notice to the creations all together/(universes).

Yusuf AliBlessed is He who sent down the criterion to His servant, that it may be an admonition to all creatures;-
PickthalBlessed is He Who hath revealed unto His slave the Criterion (of right and wrong), that he may be a warner to the peoples.
Arberry Blessed be He who has sent down the Salvation upon His servant, that he may be a warner to all beings;
ShakirBlessed is He Who sent down the Furqan upon His servant that he may be a warner to the nations;
SarwarBlessed is He who has revealed the criteria (for discerning truth from falsehood) to His servant so that He could warn mankind.
KhalifaMost blessed is the One who revealed the Statute Book to His servant, so he can serve as a warner to the whole world.
Hilali/KhanBlessed be He Who sent down the criterion (of right and wrong, i.e. this Quran) to His slave (Muhammad SAW) that he may be a warner to the Alameen (mankind and jinns).
H/K/SaheehBlessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner
MalikBlessed is the One Who has revealed Al-Furqan (the criterion to distinguish right from wrong: The Qur'an) to His servant, that he may be a Warner to the worlds;[1]
QXPMost Blessed is He Who has revealed to His servant, the Criterion of the right and the wrong so that to the entire world it might be a warning.
Maulana AliBlessed is He Who sent down the Discrimination upon His servant that he might be a warner to the nations --
Free MindsBlessed is the One who sent down the Statute Book to His servant, so he can be a warner to the world.
Qaribullah Blessed is He who has sent down the Criterion to His worshiper (Prophet Muhammad), that he is a warner to all mankind;

George SaleBlessed be he who hath revealed the Forkan unto his servant, that he may be a preacher unto all creatures:
JM RodwellBLESSED be He who hath sent down AL FURKAN (the illumination) on his servant, that to all creatures he may be a warner.

AsadHallowed is He who from on high, step by step, has bestowed upon His servant the standard by which to discern the true from the false, [Almost all the commentators give this meaning to the term al-furqan. In the above context it denotes the Quran as well as the phenomenon of divine revelation as such. (For an amplified interpretation of this term by Muhammad Abduh see note on 2:53.) The verbal form nazzala implies gradualness both in time ("successively") and in method ("step by step").] so that to all the world it might be a warning:



al-Furqan 025:002

25:2 الذي له ملك السماوات والارض ولم يتخذ ولدا ولم يكن له شريك في الملك وخلق كل شئ فقدره تقديرا


TransliterationAllathee lahu mulku alssamawati waal-ardi walam yattakhith waladan walam yakun lahu shareekun fee almulki wakhalaqa kulla shay-in faqaddarahu taqdeeran
LiteralWho, for Him (is) the skies'/space's and the earth's/Planet Earth's ownership and (He) did not take a child (son) , and a partner was not for Him in the ownership , and He created every thing so He predestined it predestination.

Yusuf AliHe to whom belongs the dominion of the heavens and the earth: no son has He begotten, nor has He a partner in His dominion: it is He who created all things, and ordered them in due proportions.
PickthalHe unto Whom belongeth the Sovereignty of the heavens and the earth, He hath chosen no son nor hath He any partner in the Sovereignty. He hath created everything and hath meted out for it a measure.
Arberry to whom belongs the Kingdom of the heavens and the earth; and He has not taken to Him a son, and He has no associate in the Kingdom; and He created every thing, then He ordained it very exactly.
ShakirHe, Whose is the kingdom of the heavens and the earth, and Who did not take to Himself a son, and Who has no associate in the kingdom, and Who created everything, then ordained for it a measure.
SarwarTo Him belongs the kingdom of the heavens and the earth. He has not begotten any sons, nor does He have any partner in His kingdom. He has created all things with precisely accurate planning.
KhalifaThe One to whom belongs all sovereignty of the heavens and the earth. He never had a son, nor does He have any partners in sovereignty. He created everything in exact measure; He precisely designed everything.
Hilali/KhanHe to Whom belongs the dominion of the heavens and the earth, and Who has begotten no son (children or offspring) and for Whom there is no partner in the dominion. He has created everything, and has measured it exactly according to its due measurements.
H/K/SaheehHe to whom belongs the dominion of the heavens and the earth and who has not taken a son and has not had a partner in dominion and has created each thing and determined it with [precise] determination.
MalikHe is the One to Whom belongs the kingdom of the heavens and the earth, has begotten no son and has no partner in His kingdom; He has created everything and ordained them in due proportions.[2]
QXP(The Sender of this Criterion is) He to Whom belongs the Kingship of the heavens and the earth. He has chosen no son, nor does He have a partner in His Kingship. He it is Who creates all things in precise design and gives them the potential to become what they are meant to be.
Maulana AliHe, Whose is the kingdom of the heavens and the earth, and Who did not take to Himself a son, and Who has no associate in the kingdom, and Who created everything, then ordained for it a measure.
Free MindsThe One to whom belongs the sovereignty of the heavens and the Earth, and He did not take a son, and He does not have any partner in kingship. And He created everything and measured it precisely.
Qaribullah to whom the Kingdom of the heavens and the earth belongs, who has not taken a son, nor does He have an associate in the Kingdom, and He created everything, then He ordained it very precisely.

George SaleUnto whom belongeth the kingdom of heaven and of earth: Who hath begotten no issue; and hath no partner in his kingdom: Who hath created all things; and disposed the same according to his determinate will.
JM RodwellHis the Kingdom of the Heavens and of the Earth! No son hath He begotten! No partner hath He in his Empire! All things hath He created, and decreeing hath decreed their destinies.

AsadHe to whom the dominion over the heavens and the earth belongs, and who begets no offspring, [See note on 17:111.] and has no partner in His dominion: for it is He who creates every thing and determines its nature in accordance with [His own] design. [I.e., in accordance with the function assigned by Him to each individual thing or phenomenon: cf. the oldest formulation of this idea in 87:2 -3.]



al-Furqan 025:003

25:3 واتخذوا من دونه الهة لايخلقون شيئا وهم يخلقون ولايملكون لانفسهم ضرا ولانفعا ولايملكون موتا ولاحياة ولانشورا


TransliterationWaittakhathoo min doonihi alihatan la yakhluqoona shay-an wahum yukhlaqoona wala yamlikoona li-anfusihim darran wala nafAAan wala yamlikoona mawtan wala hayatan wala nushooran
LiteralAnd they took from other than Him gods, they do not create a thing, and they are being created, and they do not own/possess to themselves harm, and nor benefit/usefulness , and they do not own/possess death/lifelessness, and nor life , and nor revival/resurrection.

Yusuf AliYet have they taken, besides him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.
PickthalYet they choose beside Him other gods who create naught but are themselves created, and possess not hurt nor profit for themselves, and possess not death nor life, nor power to raise the dead.
Arberry Yet they have taken to them gods, apart from Him, that create nothing and themselves are created, and have no power to hurt or profit themselves, no power of death or life or raising up.
ShakirAnd they have taken besides Him gods, who do not create anything while they are themselves created, and they control not for themselves any harm or profit, and they control not death nor life, nor raising (the dead) to life.
SarwarYet they have chosen for themselves other deities besides Him, who do not create anything but rather are themselves created, who have no power over their own benefits, or trouble, and who have no control over life, death, and resurrection.
KhalifaYet, they set up beside Him gods who do not create anything - they themselves are created - and who possess no power to even harm or benefit themselves, nor do they possess any power to control life, or death, or resurrection.
Hilali/KhanYet they have taken besides Him other aliha (gods) that created nothing but are themselves created, and possess neither hurt nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.
H/K/SaheehBut they have taken besides Him gods which create nothing, while they are created, and possess not for themselves any harm or benefit and possess not [power to cause] death or life or resurrection.
MalikYet the unbelievers have taken besides Him other gods which can create nothing but are themselves created, which can neither harm nor help even themselves, and which have no power over life or death, or raising the dead to life.[3]
QXPAnd yet, there are people who, instead of Him, choose deities and masters that create nothing and are themselves created. And they have it not within their power to avert harm or cause benefit even to themselves. They have no control over death and life, nor can they raise the dead (people and nations).
Maulana AliAnd they take besides Him gods who create naught, while they are themselves created, and they control for themselves no harm nor profit, and they control not death, nor life, nor raising to life.
Free MindsAnd they took besides Him gods that do not create anything and are themselves created! And they do not possess for themselves any harm or benefit, nor do they possess death or life, nor resurrection.
Qaribullah Yet they worship, other than Him, gods which cannot create anything and were themselves created. They own neither harm nor benefit for themselves, neither do they own death nor life, nor a resurrection.

George SaleYet have they taken other gods besides Him; which have created nothing, but are themselves created: And are able neither to avert evil from, nor to procure good unto themselves; and have not the power of death, or of life, or of raising the dead.
JM RodwellYet have they adopted gods beside Him which have created nothing, but were themselves created: And no power have they over themselves for evil or for good, nor have they power of death, or of life, or of raising the dead.

AsadAnd yet, some choose to worship, instead of Him, imaginary deities that cannot create anything but are themselves created, [I.e., whether they be inanimate "representations" of imaginary deities, or personified forces of nature, or deified human beings, or simply figments of the imagination.] and have it not within their power to avert harm from, or bring benefit to, themselves, and have no power over death, nor over life, nor over resurrection!



al-Furqan 025:004

25:4 وقال الذين كفروا ان هذا الا افك افتراه واعانه عليه قوم اخرون فقد جاؤوا ظلما وزورا


TransliterationWaqala allatheena kafaroo in hatha illa ifkun iftarahu waaAAanahu AAalayhi qawmun akharoona faqad jaoo thulman wazooran
LiteralAnd those who disbelieved say: "That that (is) except lies/falsehood he fabricated/cut and split it, and a nation (of) others helped/assisted him on it." So they had come unjustly/oppressively and falsely .

Yusuf AliBut the misbelievers say: "Naught is this but a lie which he has forged, and others have helped him at it." In truth it is they who have put forward an iniquity and a falsehood.
PickthalThose who disbelieve say: This is naught but a lie that he hath invented, and other folk have helped him with it, so that they have produced a slander and a lie.
Arberry The unbelievers say, 'This is naught but a calumny he has forged, and other folk have helped him to it.' So they have committed wrong and falsehood.
ShakirAnd those who disbelieve say: This is nothing but a lie which he has forged, and other people have helped him at it; so indeed they have done injustice and (uttered) a falsehood.
SarwarThe unbelievers say, "This (Quran) is no more than a slanderous statement which h,e (Muhammad), with the help of some other people, has falsely invented." Certainly, this statement is unjust and sinful.
KhalifaThose who disbelieved said, "This is a fabrication that he produced, with the help of some other people." They have uttered a blasphemy and a falsehood.
Hilali/KhanThose who disbelieve say: "This (the Quran) is nothing but a lie that he (Muhammad SAW) has invented, and others have helped him at it, so that they have produced an unjust wrong (thing) and a lie."
H/K/SaheehAnd those who disbelieve say, This [Qurâ an] is not except a falsehood he invented, and another people assisted him in it. But they have committed an injustice and a lie.
MalikThose who deny the Truth say: "This Al-Furqan (The Qur'an) is but a forgery which he (Muhammad) himself has devised and some other people have helped him." Unjust is what they do and falsehood is what they utter![4]
QXPThose who are bent on denying the Truth say, "This (Qur'an) is a lie that he has devised with the help of other people." Wrong is what they do and falsehood is what they utter.
Maulana AliAnd those who disbelieve say: This is nothing but a lie, which he has forged, and other people have helped him at it. So indeed they have brought an iniquity and a falsehood.
Free MindsAnd those who rejected said: "This is but a falsehood that he invented and other people have helped him with it; for they have come with what is wrong and fabricated."
Qaribullah The unbelievers say: 'This is but a falsehood he has forged ? another nation has helped him. ' So they have come with wrong and falsehood.

George SaleAnd the unbelievers say, this Koran is no other than a forgery which he hath contrived; and other people have assisted him therein: But they utter an unjust thing, and a falsehood.
JM RodwellAnd the infidels say, "This Koran is a mere fraud of his own devising, and others have helped him with it, who had come hither by outrage and lie."

AsadMoreover, those who are bent on denying the truth are wont to say, "This [Quran] is nothing but a lie, which he [himself] has devised with the help of other people, [Implying that the Quran, or most of it, is based on Judaeo-Christian teachings allegedly communicated to Muhammad by some unnamed foreigners (cf. 16:103 and the corresponding notes) or, alternatively, by various Arab converts to Judaism or Christianity; furthermore, that Muhammad had either deceived himself into believing that the Quran was a divine revelation, or had deliberately - knowing that it was not so - attributed it to God.] who thereupon have perverted the truth and brought a falsehood into being." [Lit., "and thus, indeed, have they come with [or "brought"] a perversion of the truth" [which obviously is the meaning of zulm in this context] "and a falsehood". Whereas it is generally assumed that this clause constitutes a Quranic rebuttal of the malicious allegation expressed in the preceding clause, I am of the opinion that it forms part of that allegation, making the mythical "helpers" of Muhammad co-responsible, as it were, for the "invention" of the Quran.]



al-Furqan 025:005

25:5 وقالوا اساطير الاولين اكتتبها فهي تملى عليه بكرة واصيلا


TransliterationWaqaloo asateeru al-awwaleena iktatabaha fahiya tumla AAalayhi bukratan waaseelan
LiteralAnd they said: "The first's/beginner's myths/baseless stories , he wrote it, so it is being dictated on (to) him early mornings and evening to sunset ."

Yusuf AliAnd they say: "Tales of the ancients, which he has caused to be written: and they are dictated before him morning and evening."
PickthalAnd they say: Fables of the men of old which he hath had written down so that they are dictated to him morn and evening.
Arberry They say, 'Fairy-tales of the ancients that he has had written down, so that they are recited to him at the dawn and in the evening.'
ShakirAnd they say: The stories of the ancients-- he has got them written-- so these are read out to him morning and evening.
SarwarThey have also said, "It ,(the Quran), is only ancient legends, which were written down while they were dictated to him in the mornings and the evenings".
KhalifaThey also said, "Tales from the past that he wrote down; they were dictated to him day and night."
Hilali/KhanAnd they say: "Tales of the ancients, which he has written down, and they are dictated to him morning and afternoon."
H/K/SaheehAnd they say, Legends of the former peoples which he has written down, and they are dictated to him morning and afternoon.
MalikAnd they say: "These are the stories of the ancients which he has copied down from what is read to him day and night."[5]
QXPAnd they say, "Fables of ancient times which he has written down as they are dictated to him morning and evening."
Maulana AliAnd they say: Stories of the ancients, which he has got written, so they are read out to him morning and evening!
Free MindsAnd they said: "Tales of the people of old, he wrote them down while they were being dictated to him morning and evening."
Qaribullah They say: 'He has written tales of the ancients, they are recited to him at dawn and at the evening. '

George SaleThey also say, these are fables of the ancients, which he hath caused to be written down; and they are dictated unto him morning and evening.
JM RodwellAnd they say, "Tales of the ancients that he hath put in writing! and they were dictated to him morn and even."

AsadAnd they say, "Fables of ancient times which he has caused to be written down, so that they might be read out to him at morn and evening!" [Because his contemporaries knew it that he was unlettered (ummi) and could not read and write.]



al-Furqan 025:006

25:6 قل انزله الذي يعلم السر في السماوات والارض انه كان غفورا رحيما


TransliterationQul anzalahu allathee yaAAlamu alssirra fee alssamawati waal-ardi innahu kana ghafooran raheeman
LiteralSay: "Who knows the secret in the skies/space and the earth/Planet Earth descended it, that He truly is/was forgiving, merciful."

Yusuf AliSay: "The (Qur'an) was sent down by Him who knows the mystery (that is) in the heavens and the earth: verily He is Oft-Forgiving, Most Merciful."
PickthalSay (unto them, O Muhammad): He who knoweth the secret of the heavens and the earth hath revealed it. Lo! He ever is Forgiving, Merciful.
Arberry Say: 'He sent it down, who knows the secret in the heavens and earth; He is All-forgiving, All-compassionate.'
ShakirSay: He has revealed it Who knows the secret in the heavens and the earth; surely He is ever Forgiving, Merciful.
Sarwar(Muhammad), tell them, "The One who knows all the secrets of the heavens and the earth has revealed it; He is All-forgiving and All-merciful."
KhalifaSay, "This was revealed by the One who knows the Secret in the heavens and the earth. He is Forgiving, Most Merciful."
Hilali/KhanSay: "It (this Quran) has been sent down by Him (Allah) (the Real Lord of the heavens and earth) Who knows the secret of the heavens and the earth. Truly, He is Oft-Forgiving, Most Merciful."
H/K/SaheehSay, [O Muúammad], It has been revealed by He who knows [every] secret within the heavens and the earth. Indeed, He is ever Forgiving and Merciful.
MalikTell them: "This (The Qur'an) is revealed by Him Who knows the secrets of the heavens and the earth; surely He is Ever- Forgiving, Merciful."[6]
QXPSay, "He Who knows all the mysteries of the heavens and the earth has revealed it to me. He is Forgiving, Merciful." (May He forgive you for saying this)!
Maulana AliSay: He has revealed it, Who knows the secret of the heavens and the earth. Surely He is ever Forgiving, Merciful.
Free MindsSay: "It was sent down by the One who knows the secrets in the heavens and the Earth. He is always Forgiving, Merciful."
Qaribullah Say: 'It was sent down by Him who knows the secrets of heavens and earth. He is Forgiving, the Most Merciful.

George SaleSay, He hath revealed it, who knoweth the secrets in heaven and earth: Verily He is gracious and merciful.
JM RodwellSAY: He hath sent it down who knoweth the secrets of the Heavens and of the Earth. He truly is the Gracious, the Merciful.

AsadSay [O Muhammad]: "He who knows all the mysteries of the heavens and the earth has bestowed from on high this [Quran upon me]! Verily, He is much-forgiving, a dispenser of grace!"



al-Furqan 025:007

25:7 وقالوا مالهذا الرسول ياكل الطعام ويمشي في الاسواق لولا انزل اليه ملك فيكون معه نذيرا


TransliterationWaqaloo mali hatha alrrasooli ya/kulu alttaAAama wayamshee fee al-aswaqi lawla onzila ilayhi malakun fayakoona maAAahu natheeran
LiteralAnd they said: "What to that (what is the matter) the messenger, he eats the food and walks in the markets, if only an angel was descended to him, so he (the angel) becomes a warner with him."

Yusuf AliAnd they say: "What sort of a messenger is this, who eats food, and walks through the streets? Why has not an angel been sent down to him to give admonition with him?
PickthalAnd they say: What aileth this messenger (of Allah) that he eateth food and walketh in the markets? Why is not an angel sent down unto him, to be a warner with him.
Arberry They also say, 'What ails this Messenger that he eats food, and goes in the markets? Why has an angel not been sent down to him, to be a warner with him?
ShakirAnd they say: What is the matter with this Messenger that he eats food and goes about in the markets; why has not an angel been sent down to him, so that he should have been a warner with him?
SarwarThey say, "Why does this Messenger eat food, and walk in the streets? Why has not an angel been sent to him so that they could preach the message together?.
KhalifaAnd they said, "How come this messenger eats the food and walks in the markets? If only an angel could come down with him, to serve with him as a preacher!"
Hilali/KhanAnd they say: "Why does this Messenger (Muhammad SAW) eat food, and walk about in the markets (like ourselves). Why is not an angel sent down to him to be a warner with him?
H/K/SaheehAnd they say, What is this messenger that eats food and walks in the markets? Why was there not sent down to him an angel so he would be with him a warner?
MalikAnd they say: "What sort of Messenger is he who eats food and walks through the streets? Why has no angel been sent down with him to threaten the disbelievers?[7]
QXPYet they say, "What sort of Messenger is this who eats food and goes about in the market-places? Why is not an angel sent down to him to act as a Warner together with him?"
Maulana AliAnd they say: What a Messenger is this? He eats food and goes about in the markets. Why has not an angel been sent down to him to be a warner with him?
Free MindsAnd they said: "What is with this messenger that he eats the food and walks in the market places? If only an Angel were sent down to him so that he would jointly be a warner."
Qaribullah They also say: 'How is it that this Messenger eats food and walks about the markets? Why has no angel been sent down with him to warn us?

George SaleAnd they say, what kind of Apostle is this? He eateth food, and walketh in the streets, as we do: Unless an angel be sent down unto him, and become a fellow preacher with him;
JM RodwellAnd they say, "What sort of apostle is this? He eateth food and he walketh the streets! Unless an angel be sent down and take part in his warnings,

AsadYet they say: What sort of apostle is this [man] who eats food [like all other mortals] and goes about in the market places? Why has not an angel [visibly] been sent down unto him, to act as a warner together with him?"



al-Furqan 025:008

25:8 او يلقى اليه كنز اوتكون له جنة ياكل منها وقال الظالمون ان تتبعون الا رجلا مسحورا


TransliterationAw yulqa ilayhi kanzun aw takoonu lahu jannatun ya/kulu minha waqala alththalimoona in tattabiAAoona illa rajulan mashooran
LiteralOr a treasure be thrown to him, or a treed garden/paradise be for him, he eats from it. And the unjust/oppressive said: "That you follow except a bewitched/enchanted man."

Yusuf Ali"Or (Why) has not a treasure been bestowed on him, or why has he (not) a garden for enjoyment?" The wicked say: "Ye follow none other than a man bewitched."
PickthalOr (why is not) treasure thrown down unto him, or why hath he not a paradise from whence to eat? And the evil-doers say: Ye are but following a man bewitched.
Arberry Or why is not a treasure thrown to him, or why has he not a Garden to eat of?' The evildoers say, 'You are only following a man bewitched!'
ShakirOr (why is not) a treasure sent down to him, or he is made to have a garden from which he should eat? And the unjust say: You do not follow any but a man deprived of reason.
SarwarWhy has a treasure not been laid out for him or a garden from which he could eat been given to him." The unjust ones say, "You are merely following a bewitched person".
KhalifaOr, "If only a treasure could be given to him!" Or, "If only he could possess an orchard from which he eats!" The transgressors also said, "You are following a bewitched man."
Hilali/Khan"Or (why) has not a treasure been granted to him, or why has he not a garden whereof he may eat?" And the Zalimoon (polytheists and wrong-doers, etc.) say: "You follow none but a man bewitched."
H/K/SaheehOr [why is not] a treasure presented to him [from heaven], or does he [not] have a garden from which he eats? And the wrongdoers say, You follow not but a man affected by magic.
MalikWhy has he not been given a treasure or at least a garden from which he could eat?" And these wicked people further say: "You are only following a man who is bewitched."[8]
QXP"Or why has not a treasure been bestowed on him, or why has he not a garden for enjoyment?" The wicked say, "You are but following a man bewitched!"
Maulana AliOr a treasure given to him, or a garden from which to eat? And the evildoers say: You follow but a man bewitched!
Free Minds"Or that a treasure is given to him, or that he has a paradise that he eats from." And the wicked said: "You are but following a man bewitched!"
Qaribullah Or, why has no treasure been thrown to him, or a garden for him to eat from? ' And the harmdoers say: 'The man you follow is surely bewitched. '

George Saleor unless a treasure be cast down unto him; or he have a garden, of the fruit whereof he may eat; we will not believe. The ungodly also say, ye follow no other than a man who is distracted.
JM RodwellOr a treasure be thrown down to him, or he have a garden that supplieth him with food . . ." and those unjust persons say, "Ye follow but a man enchanted."

AsadOr: "[Why has not] a treasure been granted to him [by God]?" Or: "He should [at least] have a [bountiful] garden, so that he could eat thereof [without effort]!" [A sarcastic allusion to the "gardens of paradise" of which the Quran so often speaks. (Cf. 13:38 and the corresponding notes; also 5:75 and 21:7 - 8.)] And so these evildoers say [unto one another], "If you were to follow [Muhammad, you would follow] but a man bewitched!"



al-Furqan 025:009

25:9 انظر كيف ضربوا لك الامثال فضلوا فلايستطيعون سبيلا


TransliterationOnthur kayfa daraboo laka al-amthala fadalloo fala yastateeAAoona sabeelan
LiteralSee how they gave to you the examples/proverbs, so they were misguided, so they are not being able (of) a way/path .

Yusuf AliSee what kinds of comparisons they make for thee! But they have gone astray, and never a way will they be able to find!
PickthalSee how they coin similitudes for thee, so that they are all astray and cannot find a road!
Arberry Behold, how they strike similitudes for thee, and go astray, and are unable to find a way!
ShakirSee what likenesses do they apply to you, so they have gone astray, therefore they shall not be able to find a way.
SarwarLook at their various views about you! They have gone astray and are not able to find the right path.
KhalifaNote how they called you all kinds of names, and how this led them astray, never to find their way back.
Hilali/KhanSee how they coin similitudes for you, so they have gone astray, and they cannot find a (Right) Path.
H/K/SaheehLook how they strike for you comparisons; but they have strayed, so they cannot [find] a way.
MalikSee what sort of examples they apply to you! Because they are lost and cannot find the way to refute the truth of Tawhid and life after death.[9]
QXPSee what sort of examples they apply to you! They have strayed far too much to find a way.
Maulana AliSee what parables they set forth for thee -- they have gone astray, so they cannot find a way.
Free MindsSee how they cited the examples for you, for they have strayed, and they cannot find a path.
Qaribullah See how they strike examples for you, surely they have gone astray and are unable to find a way.

George SaleBehold, what they liken thee unto. But they are deceived; neither can they find a just occasion to reproach thee.
JM RodwellSee what likenesses they strike out for thee! But they err, and cannot find their way.

AsadSee to what they liken thee, [O Prophet, simply] because they have gone astray and are now unable to find a way to the truth]!



al-Furqan 025:010

25:10 تبارك الذي ان شاء جعل لك خيرا من ذلك جنات تجري من تحتها الانهار ويجعل لك قصورا


TransliterationTabaraka allathee in shaa jaAAala laka khayran min thalika jannatin tajree min tahtiha al-anharu wayajAAal laka qusooran
LiteralBlessed (is) who, if He willed/wanted He made/created for you better than that, treed gardens/paradises, the rivers/waterways run/flow from below/beneath it, and He makes/puts for you castles/palaces .

Yusuf AliBlessed is He who, if that were His will, could give thee better (things) than those,- Gardens beneath which rivers flow; and He could give thee palaces (secure to dwell in).
PickthalBlessed is He Who, if He will, will assign thee better than (all) that - Gardens underneath which rivers flow - and will assign thee mansions.
Arberry Blessed be He who, if He will, shall assign to them better than that -- gardens underneath which rivers flow, and he shall assign to thee palaces.
ShakirBlessed is He Who, if He please, will give you what is better than this, gardens beneath which rivers flow, and He will give you palaces.
SarwarBlessed is He who could give you palaces and gardens wherein streams would flow, far better than what they want you to have.
KhalifaMost blessed is the One who can, if He wills, give you much better than their demands - gardens with flowing streams, and many mansions.
Hilali/KhanBlessed be He Who, if He will, will assign you better than (all) that, - Gardens under which rivers flow (Paradise) and will assign you palaces (i.e. in Paradise).
H/K/SaheehBlessed is He who, if He willed, could have made for you [something] better than that gardens beneath which rivers flow and could make for you palaces.
MalikBlessed is He, Who, if He wills, could give you much better things than what they propose for you: not one but many gardens beneath which rivers flow; and make for you palaces too.[10]
QXPBlessed is He Who can Will for you far better than all that, Gardens with flowing rivers and assign you beautiful palaces.
Maulana AliBlessed is He Who if He please, will give thee what is better than this: Gardens wherein flow rivers. And He will give thee palaces.
Free MindsBlessed is the One who if He wishes can make for you better than that. Paradises with rivers flowing beneath them, and He will make for you palaces.
Qaribullah Blessed be He who, if He wills, can assign you better things than these; gardens underneath which rivers flow, and He shall assign for you palaces.

George SaleBlessed be He, who, if He pleaseth, will make for thee a better provision than this which they speak of, namely, gardens through which rivers flow: And He will provide thee palaces.
JM RodwellBlessed be He who if he please can give thee better than that of which they speak-Gardens, 'neath which the rivers flow: and pavilions will He assign thee.

AsadHallowed is He who, if it be His will, shall give thee something better than that [whereof they speak] - gardens through which running waters flow - and shall assign to thee mansions [of bliss in the life to come].



al-Furqan 025:011

25:11 بل كذبوا بالساعة واعتدنا لمن كذب بالساعة سعيرا


TransliterationBal kaththaboo bialssaAAati waaAAtadna liman kaththaba bialssaAAati saAAeeran
LiteralBut they denied with the Hour/Resurrection , and We prepared to who denied with the Hour/Resurrection blazing/inflaming (fire).

Yusuf AliNay they deny the hour (of the judgment to come): but We have prepared a blazing fire for such as deny the hour:
PickthalNay, but they deny (the coming of) the Hour, and for those who deny (the coming of) the Hour We have prepared a flame.
Arberry Nay, but they cry lies to the Hour; and We have prepared for him who cries lies to the Hour a Blaze.
ShakirBut they reject the hour, and We have prepared a burning fire for him who rejects the hour.
SarwarThey deny the Hour of Doom so We have prepared for them a burning fire.
KhalifaIn fact, they have disbelieved in the Hour (Day of Resurrection), and we have prepared for those who disbelieve in the Hour a flaming Hell.
Hilali/KhanNay, they deny the Hour (the Day of Resurrection), and for those who deny the Hour, We have prepared a flaming Fire (i.e. Hell).
H/K/SaheehBut they have denied the Hour, and We have prepared for those who deny the Hour a Blaze.
MalikBut in fact they deny the Hour - and for the one who denies the coming of the Hour, We have prepared a blazing fire.[11]
QXPNay, but they deny the oncoming Hour, and for those who deny the oncoming Hour, We have readied a Flame.
Maulana AliBut they deny the Hour, and We have prepared a burning Fire for him who denies the Hour.
Free MindsBut they have denied the Hour, and We have prepared for those who deny the Hour a flaming Fire.
Qaribullah No, they belied the Hour. We have prepared for him who belied the Hour a Blaze.

George SaleBut they reject the belief of the hour of judgement, as a falsehood: And We have prepared for him, who shall reject the belief of that hour, burning fire;
JM RodwellAye, they have treated the coming of "the Hour" as a lie. But a flaming fire have we got ready for those who treat the coming of the Hour as a lie.

AsadBut nay! It is [the very coming of] the Last Hour to which they give the lie! However, for such as give the lie to [the announcement of] the Last Hour We have readied a blazing flame:



al-Furqan 025:012

25:12 اذا راتهم من مكان بعيد سمعوا لها تغيظا وزفيرا


TransliterationItha raat-hum min makanin baAAeedin samiAAoo laha taghayyuthan wazafeeran
LiteralIf it saw them from a far/distant place/position , they heard/listened to it a rage/anger and (the) sound of roaring fire .

Yusuf AliWhen it sees them from a place fAr off, they will hear its fury and its ranging sigh.
PickthalWhen it seeth them from afar, they hear the crackling and the roar thereof.
Arberry When it sees them from a far place, they shall hear its bubbling and sighing.
ShakirWhen it shall come into their sight from a distant place, they shall hear its vehement raging and roaring.
SarwarEven if they were to see (this fire) from a distant place, they would only listen to its raging and roaring.
KhalifaWhen it sees them from afar, they will hear its rage and fuming.
Hilali/KhanWhen it (Hell) sees them from a far place, they will hear its raging and its roaring.
H/K/SaheehWhen the Hellfire sees them from a distant place, they will hear its fury and roaring.
MalikWhen it shall come into their sight, from a long distance, they will hear its raging and roaring.[12]
QXPWhen the Flame sees them from afar they will hear its rage and its roar.
Maulana AliWhen it sees them from a far-off place, they will hear its raging and roaring.
Free MindsWhen it sees them from a far place, they hear its raging and roaring.
Qaribullah When it sees them from a far off place, they shall hear it raging and sighing.

George Salewhen it shall see them from a distant place, they shall hear it furiously raging, and roaring.
JM RodwellWhen it shall see them from afar, they shall hear its raging and roaring,-

Asadwhen it shall face them from afar, they will hear its angry roar and its hiss; [Lit., "When it shall see them from a far-off place": a metaphorical allusion, it would seem, to the moment of their death on earth. As in many other instances, we are given here a subtle verbal hint of the allegorical nature of the Quranic descriptions of conditions in the life to come by a rhetorical "transfer" of man's faculty of seeing to the object of his seeing: a usage which Zamakhshari explicitly characterizes as metaphorical (ala sabil al-majaz).]



al-Furqan 025:013

25:13 واذا القوا منها مكانا ضيقا مقرنين دعوا هنالك ثبورا


TransliterationWa-itha olqoo minha makanan dayyiqan muqarraneena daAAaw hunalika thubooran
LiteralAnd if they were thrown from it (to) a narrow/tight place/position tied to each other, at that time and place they called (for) destruction and grief .

Yusuf AliAnd when they are cast, bound together into a constricted place therein, they will pLead for destruction there and then!
PickthalAnd when they are flung into a narrow place thereof, chained together, they pray for destruction there.
Arberry And when they are cast, coupled in fetters, into a narrow place of that Fire, they will call out there for destruction.
ShakirAnd when they are cast into a narrow place in it, bound, they shall there call out for destruction.
SarwarWhen they are thrown, bound, into a narrow place therein, then only will they wish for their death.
KhalifaAnd when they are thrown into it, through a narrow place, all shackled, they will declare their remorse.
Hilali/KhanAnd when they shall be thrown into a narrow place thereof, chained together, they will exclaim therein for destruction.
H/K/SaheehAnd when they are thrown into a narrow place therein bound in chains, they will cry out thereupon for destruction.
MalikAnd when, chained together, they are flung into some narrow space, they will fervently plead for death.[13]
QXPAnd when they are flung into a narrow space linked together in chains, they will plead for extinction there and then. (Distress of Hell is constricting while the Bliss of Paradise is Spacious (3:133).
Maulana AliAnd when they are cast into a narrow place thereof in chains, they will there pray for destruction.
Free MindsAnd when they are cast into it from a tight crevice, in chains, they call out their remorse.
Qaribullah And when, chained in (iron) fetters, they are cast into some narrow space of the Fire, they will call out for destruction.

George SaleAnd when they shall be cast bound together into a strait place thereof, they shall there call for death:
JM RodwellAnd when they shall be flung into a narrow space thereof bound together, they shall invoke destruction on the spot:

Asadand when they are flung, linked [all] together, into a tight space within, they will pray for extinction there and then! [For a tentative explanation of the allegory of the sinners' being "linked together" in hell, see my note on 14:49. As regards the "tight space" into which they will be flung, Zamakhshari remarks: "Distress is accompanied by [a feeling of] constriction, just as happiness is accompanied by [feeling of] spaciousness; and because of this, God has described paradise as being `as vast as the heavens and the earth' [3:133]."



al-Furqan 025:014

25:14 لاتدعوا اليوم ثبورا واحدا وادعوا ثبورا كثيرا


TransliterationLa tadAAoo alyawma thubooran wahidan waodAAoo thubooran katheeran
LiteralDo not call today (for) one destruction and grief , and call (for) many destruction(s) (and) grief(s).

Yusuf Ali"This day plead not for a single destruction: plead for destruction oft-repeated!"
PickthalPray not that day for one destruction, but pray for many destructions!
Arberry 'Call not out today for one destruction, but call for many!'
ShakirCall not this day for one destruction, but call for destructions many.
SarwarThey will be told, "Do not pray to die only once but pray to die many times."
KhalifaYou will not declare just a single remorse, on that day; you will suffer through a great number of remorses.
Hilali/KhanExclaim not today for one destruction, but exclaim for many destructions.
H/K/Saheeh[They will be told], Do not cry this Day for one destruction but cry for much destruction.
MalikBut they will be told: "Do not plead for one death today, but plead for many deaths."[14]
QXPThis Day plead not for a single extinction, but plead for repeated (revivals and) extinctions. (Therein they merely survive, neither living nor dying (14:17), (20:74), (87:13).
Maulana AliPray not this day for destruction once but pray for destruction again and again.
Free MindsDo not call out one remorse today, but call out many remorses.
Qaribullah 'Do not call out today for one destruction; call out for many destructions. '

George SaleBut it shall be answered them, call not this day for one death, but call for many deaths.
JM Rodwell#VALUE!

Asad[But they will be told:] "Pray not today for one single extinction, but pray for many extinctions!" [Although the concept of "extinction" (thubur) implies finality and is, therefore, unrepeatable, the sinners' praying for "many extinctions" is used here as a metonym for their indescribable suffering and a corresponding, indescribable desire for a final escape.]



al-Furqan 025:015

25:15 قل اذلك خير ام جنة الخلد التي وعد المتقون كانت لهم جزاء ومصيرا


TransliterationQul athalika khayrun am jannatu alkhuldi allatee wuAAida almuttaqoona kanat lahum jazaan wamaseeran
LiteralSay: "Is that better or the immortality's/eternity's treed garden/paradise which was promised (to) the fearing and obeying, (it) was for them a reward and an end/destination."

Yusuf AliSay: "Is that best, or the eternal garden, promised to the righteous? for them, that is a reward as well as a goal (of attainment).
PickthalSay: Is that (doom) better or the Garden of Immortality which is promised unto those who ward off (evil)? It will be their reward and journey's end.
Arberry Say: 'Is that better, or the Garden of Eternity, that is promised to the godfearing, and is their recompense and homecoming?'
ShakirSay: Is this better or the abiding garden which those who guard (against evil) are promised? That shall be a reward and a resort for them.
Sarwar(Muhammad), ask them, "Is what you want better or the eternal garden promised to the pious ones as their reward and dwelling?
KhalifaSay, "Is this better or the eternal Paradise that is promised for the righteous? It is their well deserved reward; a well deserved destiny."
Hilali/KhanSay: (O Muhammad SAW) "Is that (torment) better or the Paradise of Eternity promised to the Muttaqoon (pious and righteous persons - see V.2:2)?" It will be theirs as a reward and as a final destination.
H/K/SaheehSay, Is that better or the Garden of Eternity which is promised to the righteous? It will be for them a reward and destination.
MalikAsk them: "Which is better, this hell or the eternal paradise which the righteous are being promised, which will be the reward of their good deeds and also their final destination;[15]
QXPSay, "Is this better or the Garden of Immortality which is promised to those who walk aright? That is their reward and the ultimate destination."
Maulana AliSay: Is this better or the Garden Perpetuity, which the dutiful are promised? That is a reward and a resort for them.
Free MindsSay: "Is that better or the Paradise of eternity that the righteous have been promised?" It is their reward and destiny.
Qaribullah Say: 'Is that better, or the Garden of Eternity which the cautious have been promised? It is their recompense and their arrival! '

George SaleSay, is this better, or a garden of eternal duration, which is promised unto the pious? It shall be given unto them for a reward, and a retreat:
JM RodwellSAY: Is this, or the Paradise of Eternity which was promised to the God- fearing, best? Their recompense shall it be and their retreat;

AsadSay: "Which is better - that, or the paradise of life abiding which has been promised to the God-conscious as their reward and their journey's end -



al-Furqan 025:016

25:16 لهم فيها مايشاؤون خالدين كان على ربك وعدا مسؤولا


TransliterationLahum feeha ma yashaoona khalideena kana AAala rabbika waAAdan mas-oolan
LiteralFor them in it what they will/want immortally/eternally, (it) was on your Lord a questioned promise.

Yusuf Ali"For them there will be therein all that they wish for: they will dwell (there) for aye: A promise to be prayed for from thy Lord."
PickthalTherein abiding, they have all that they desire. It is for thy Lord a promise that must be fulfilled.
Arberry Therein they shall have what they will dwelling forever; it is a promise binding upon thy Lord, and of Him to be required.
ShakirThey shall have therein what they desire abiding (in it); it is a promise which it is proper to be prayed for from your Lord.
SarwarTherein they will eternally have whatever they want. This is a binding promise from your Lord."
KhalifaThey get anything they wish therein, forever. This is your Lord's irrevocable promise.
Hilali/KhanFor them there will be therein all that they desire, and they will abide (there forever). It is a promise binding upon your Lord that must be fulfilled.
H/K/SaheehFor them therein is whatever they wish, [while] abiding eternally. It is ever upon your Lord a promise [worthy to be] requested.
Malikwherein they will live forever and get everything that they wish for: and this is the promise worth praying for, which your Lord is going to fulfill."[16]
QXPTherein abiding, they have all that they desire. A promise from your Sustainer that must be fulfilled and it is worth coveting.
Maulana AliFor them therein is what they desire, to abide. It is a promise to be prayed for from thy Lord.
Free MindsIn it they will have what they wish eternally. It is upon your Lord an obligated promise.
Qaribullah Living there for ever, they shall find in it all that they desire. That is a promise binding upon your Lord, and to be asked of Him.

George SaleTherein shall they have whatever they please; continuing in the same for ever. This is a promise to be demanded at the hands of thy Lord.
JM RodwellAbiding therein for ever, they shall have in it all that they desire! It is a promise to be claimed of thy Lord.

Asada promise given by thy Sustainer, [always] to be prayed for?" DIALOGUE BETWEEN GOD AND DEIFIED BEINGS ON JUDGMENT DAY



al-Furqan 025:017

25:17 ويوم يحشرهم ومايعبدون من دون الله فيقول ءانتم اضللتم عبادي هؤلاء ام هم ضلوا السبيل


TransliterationWayawma yahshuruhum wama yaAAbudoona min dooni Allahi fayaqoolu aantum adlaltum AAibadee haola-i am hum dalloo alssabeela
LiteralAnd a day/time He gathers them and what they worship from other than God, so He says: "Are you, you (who) misguided those My worshippers/slaves ? Or they misguided (from) the way/path ?"

Yusuf AliThe day He will gather them together as well as those whom they worship besides Allah, He will ask: "Was it ye who let these My servants astray, or did they stray from the Path themselves?"
PickthalAnd on the day when He will assemble them and that which they worship instead of Allah and will say: Was it ye who misled these my slaves or did they (themselves) wander from the way?
Arberry Upon the day when He shall muster them and that they serve, apart from God, and He shall say, 'Was it you that led these My servants astray, or did they themselves err from the way?'
ShakirAnd on the day when He shall gather them, and whatever they served besides Allah, He shall say: Was it you who led astray these My servants, or did they themselves go astray from the path?
SarwarOn the day when the unbelievers and whatever they had been worshipping besides God will be resurrected, He will ask the idols, "Did you mislead My servants or did they themselves go astray from the right path?"
KhalifaOn the day when He summons them, together with the idols they had set up beside GOD, He will say, "Have you misled these servants of Mine, or did they go astray on their own?"
Hilali/KhanAnd on the Day when He will gather them together and that which they worship besides Allah (idols, angels, pious men, saints, Iesa (Jesus) son of Maryam (Mary), etc.). He will say: "Was it you who misled these My slaves or did they (themselves) stray from the (Right) Path?"
H/K/SaheehAnd [mention] the Day He will gather them and that which they worship besides Allah and will say, Did you mislead these, My servants, or did they [themselves] stray from the way?
MalikOn that Day, He will gather all these people together along with the deities whom they worshipped besides Allah, and ask: "Were it you who misled these servants of Mine, or did they choose to go astray themselves?"[17]
QXPAnd on the Day when He summons them, together with the idols they had set up besides Allah, He will say to the idols, "Did you mislead these servants of Mine, or did they go astray from the Way on their own?"
Maulana AliAnd on the day when He will gather them, and that which they serve besides Allah, He will say: Was it you who led astray these My servants, or did they themselves stray from the path?
Free MindsAnd on the Day when We gather them together with what they served besides God; then He will Say: "Did you misguide My servants here, or did they stray from the path?"
Qaribullah On the Day when He gathers them with all that they worship, other than Allah, He will say: 'Was it you who misled My worshipers, or did they themselves go astray? '

George SaleOn a certain day He shall assemble them, and whatever they worship, besides God; and shall say unto the worshipped. Did ye seduce these my servants; or did they wander of themselves from the right way?
JM RodwellAnd on the day when he shall gather them together, and those whom they worshipped beside God, he will say, "Was it ye who led these my servants astray, or of themselves strayed they from the path?"

AsadBUT [as for people who are oblivious of thy Sustainer's oneness -] [This passage connects elliptically with verse 3 above.] one Day He will gather them together with all that they [now] worship instead of God, and will ask [those to whom divinity was falsely ascribed]: [The rhetorical "question" which follows is obviously addressed to wrongfully deified rational beings - i.e., prophets or saints - and not, as some commentators assume, to lifeless idols which, as it were, "will be made to speak".] "Was it you who led these My creatures astray, or did they by themselves stray from the right path?"



al-Furqan 025:018

25:18 قالوا سبحانك ماكان ينبغي لنا ان نتخذ من دونك من اولياء ولكن متعتهم واباهم حتى نسوا الذكر وكانوا قوما بورا


TransliterationQaloo subhanaka ma kana yanbaghee lana an nattakhitha min doonika min awliyaa walakin mattaAAtahum waabaahum hatta nasoo alththikra wakanoo qawman booran
LiteralThey said: "Your praise/glory (it) was, ought not (be) to us that we take from other than You from guardians/allies . And but you made them enjoy and their fathers, until they forgot the reminder, and they were a destroyed/failed nation."

Yusuf AliThey will say: "Glory to Thee! not meet was it for us that we should take for protectors others besides Thee: But Thou didst bestow, on them and their fathers, good things (in life), until they forgot the Message: for they were a people (worthless and) lost."
PickthalThey will say: Be Thou Glorified! it was not for us to choose any protecting friends beside thee; but Thou didst give them and their fathers ease till they forgot the warning and became lost folk.
Arberry They shall 'Glory be to Thee! It did not behove us to take unto say, ourselves protectors apart from Thee; but Thou gavest them and their fathers enjoyment of days, until they forgot
ShakirThey shall say: Glory be to Thee; it was not beseeming for us that we should take any guardians besides Thee, but Thou didst make them and their fathers to enjoy until they forsook the reminder, and they were a people in perdition,
SarwarThey will reply, "Lord, You alone deserve all glory! We were not supposed to choose any guardian other than you. Since you have been benevolent to these people and their fathers, they forgot Your guidance and, thus, became subject to perdition."
KhalifaThey will say, "Be You glorified, it was not right for us to set up any lords beside You. But You allowed them to enjoy, together with their parents. Consequently, they disregarded the message and thus became wicked people."
Hilali/KhanThey will say: "Glorified be You! It was not for us to take any Auliya (Protectors, Helpers, etc.) besides You, but You gave them and their fathers comfort till they forgot the warning, and became a lost people (doomed to total loss).
H/K/SaheehThey will say, Exalted are You! It was not for us to take besides You any allies. But You provided comforts for them and their fathers until they forgot the message and became a people ruined.
MalikThose deities will answer: "Glory be to You! It was not befitting for us that we could take any guardian besides You, but You let them and their forefathers enjoy the comforts of worldly life until they forgot the Reminder, and thereby became worthless people."[18]
QXPThey will say, "Glory to You! It was not befitting for us that we should take for protecting masters others than Yourself. But You did bestow on them and their ancestors, good things in life to the extent that they disregarded the Reminder and became a lost folk."
Maulana AliThey will say: Glory be to Thee! it was not beseeming for us that we should take for protectors others besides Thee, but Thou didst make them and their fathers to enjoy until they forgot the Reminder, and they became a lost people.
Free MindsThey said: "Glory be to You, it was not for us to take besides You any allies; indeed You gave them and their fathers luxury until they forgot the remembrance, and they were a lost people."
Qaribullah They will answer: 'Exaltations to You. We should not have taken others for a guardian, but You gave them and their fathers enjoyment until they forgot Your Remembrance and they were a destroyed nation. '

George SaleThey shall answer, God forbid! It was not fitting for us, that we should take any protectors besides Thee: But Thou didst permit them and their fathers to enjoy abundance; so that they forgot thy admonition, and became lost people.
JM RodwellThey will say, "Glory be to thee! It beseemed not us to take other lords than thee. But thou gavest them and their fathers their fill of good things, till they forgat the remembrance of thee, and became a lost people."

AsadThey will answer: "Limitless art Thou in Thy glory! It was inconceivable for us to take for our masters anyone but Thyself! [Sc., "and so it would have been morally impossible for us to ask others to worship us". On the other hand, Ibn Kathir understands the expression "for us" (lana) as denoting "us human beings" in general, and not merely the speakers - in which case the sentence could be rendered thus: "It is not right for us [human beings] to take...", etc. In either case, the above allegorical "question-and-answer" - repeated in many variations throughout the Quran - is meant to stress, in a dramatic manner, the moral odiousness and intellectual futility of attributing divine qualities to any being other than God.] But [as for them -] Thou didst allow them and their forefathers to enjoy [the pleasures of] life to such an extent that [This is the meaning of hatta (lit., "till" or "until") in the present context.] they forgot all remembrance [of Thee]: for they were people devoid of all good."



al-Furqan 025:019

25:19 فقد كذبوكم بما تقولون فما تستطيعون صرفا ولانصرا ومن يظلم منكم نذقه عذابا كبيرا


TransliterationFaqad kaththabookum bima taqooloona fama tastateeAAoona sarfan wala nasran waman yathlim minkum nuthiqhu AAathaban kabeeran
LiteralSo they had denied you because (of) what you say, so you do not be able (of) diversion and nor a victory/aid , and who causes injustice/oppresses from you, We make him taste/experience a great torture.

Yusuf Ali(Allah will say): "Now have they proved you liars in what ye say: so ye cannot avert (your penalty) nor (get) help." And whoever among you does wrong, him shall We cause to taste of a grievous Penalty.
PickthalThus they will give you the lie regarding what ye say, then ye can neither avert (the doom) nor obtain help. And whoso among you doeth wrong, We shall make him taste great torment.
Arberry the Remembrance, and were a people corrupt.' So they cried lies touching the things you say, and you can neither turn it aside, nor find any help. Whosoever of you does evil, We shall let him taste a great chastisement.
ShakirSo they shall indeed give you the lie in what you say, then you shall not be able to ward off or help, and whoever among you is unjust, We will make him taste a great chastisement.
SarwarGod will say (to the idolaters), "Your idols have rejected your faith. You cannot avoid their rejection nor can you find any help. Anyone of you who commits injustice will be made to suffer a great torment."
KhalifaThey have disbelieved in the message you have given them, and, consequently, you can neither protect them from the retribution they have incurred, nor can you help them in any way. Anyone among you who commits evil, we will commit him to severe retribution.
Hilali/KhanThus they (false gods all deities other than Allah) will give you (polytheists) the lie regarding what you say (that they are gods besides Allah), then you can neither avert (the punishment), nor get help. And whoever among you does wrong (i.e. sets up rivals to Allah), We shall make him taste a great torment.
H/K/SaheehSo they will deny you, [disbelievers], in what you say, and you cannot avert [punishment] or [find] help. And whoever commits injustice among you We will make him taste a great punishment.
MalikThus your gods will deny all that you profess today. Then you shall neither be able to avert your punishment nor shall you get any help from anywhere; and everyone among you who is guilty of wrongdoing, We shall make him taste the mighty punishment.[19]
QXPIt will be said to the idolaters of all forms, "Now your idols have proved you liars in what you say. So you cannot avert your penalty nor get help." And whoever among you wrongs others and thus wrongs himself, We shall make him taste of the great torment!
Maulana AliSo they will give you the lie in what you say, then you can neither ward off (evil), nor (obtain) help. And whoever among you does wrong, We shall make him taste a great chastisement.
Free MindsThey have refuted what you claimed, so you will not find any excuse nor any victor. And whosoever has done wrong among you, We will let him taste a great retribution.
Qaribullah So they belie what you say, and you can neither turn it aside, nor find any help. Those of you who have done evil, We let them taste a great punishment.

George SaleAnd God shall say unto their worshippers, now have these convinced you of falsehood, in that which ye say: They can neither avert your punishment, nor give you any assistance. And whoever of you shall be guilty of injustice, him will We cause to taste a grievous torment.
JM RodwellThen will God say to the Idolaters, "Now have they made you liars in what ye say, and they have no power to avert your doom, or to succour you." And whosoever of you thus offendeth, we will make him taste a great punishment.

Asad[Thereupon God will say:] "And now, they [whom you regarded as divine] have given the lie to all your [past] assertions, and you can neither ward off [your punishment] nor obtain any succour! For, whoever of you has committed [such] evil, him shall We cause to taste great suffering!"



al-Furqan 025:020

25:20 وماارسلنا قبلك من المرسلين الا انهم لياكلون الطعام ويمشون في الاسواق وجعلنا بعضكم لبعض فتنة اتصبرون وكان ربك بصيرا


TransliterationWama arsalna qablaka mina almursaleena illa innahum laya/kuloona alttaAAama wayamshoona fee al-aswaqi wajaAAalna baAAdakum libaAAdin fitnatan atasbiroona wakana rabbuka baseeran
LiteralAnd We did not send from before you from the messengers except that they truly eat (E) the food and they walk in the markets, and We made/put some of you to some (as) a test/seduction , would you be patient? And your Lord was/is seeing/knowing .

Yusuf AliAnd the messengers whom We sent before thee were all (men) who ate food and walked through the streets: We have made some of you as a trial for others: will ye have patience? for Allah is One Who sees (all things).
PickthalWe never sent before thee any messengers but lo! they verily ate food and walked in the markets. And We have appointed some of you a test for others: Will ye be steadfast? And thy Lord is ever Seer.
Arberry And We sent not before thee any Envoys, but that they ate food, and went in the markets; and We appointed some of you to be a trial for others: 'Will you endure?' Thy Lord is ever All-seeing.
ShakirAnd We have not sent before you any messengers but they most surely ate food and went about in the markets; and We have made some of you a trial for others; will you bear patiently? And your Lord is ever Seeing.
SarwarAll the Messengerss whom We sent before, certainly, ate food and walked through the streets. We have made some of you (people) a trial for the others. Would you then exercise patience? Your Lord is All-aware.
KhalifaWe did not send any messengers before you who did not eat food and walk in the markets. We thus test you by each other; will you steadfastly persevere? Your Lord is Seer.
Hilali/KhanAnd We never sent before you (O Muhammad SAW) any of the Messengers but verily, they ate food and walked in the markets. And We have made some of you as a trial for others: will you have patience? And your Lord is Ever All-Seer (of everything).
H/K/SaheehAnd We did not send before you, [O Muúammad], any of the messengers except that they ate food and walked in the markets. And We have made some of you [people] as trial for others will you have patience? And ever is your Lord, Seeing.
MalikWe have sent no Messenger before you, who did not eat or walk through the streets. In fact, We test you by means of one another. Now, will you show patience, for your Lord is Ever Observant.[20]
QXPAnd the Messengers whom We sent before you (O Prophet) were all mortals who indeed ate food and went about in the market-places. It is thus that We cause you human beings to be a means of testing one another. Are you able to pass this test with patience? For, your Sustainer is All Seeing. (Human beings are expected to evaluate the Message by way of REASON, and not by way of miracles and supernatural phenomena (12:108)).
Maulana AliAnd We did not send before thee any messengers but they surely ate food and went about in the markets. And We make some of you a trial for others. Will you bear patiently? And thy Lord is ever Seeing.
Free MindsAnd We have not sent before you any messengers except that they ate the food and walked in the market places. And We have made some of you as a trial for others to see if you will have patience. And your Lord was ever seeing.
Qaribullah We did not send Messengers before you but that they ate food and walked about in the markets, We have appointed some of you to be a trial for others. Will you endure? Your Lord is the Seer.

George SaleWe have sent no messengers before thee, but they ate food, and walked through the streets: And We make some of you an occasion of trial unto others. Will ye persevere with patience? Since your Lord regardeth your perseverance.
JM RodwellNever have we sent Apostles before thee who ate not common food, and walked not the streets. And we test you by means of each other. Will ye be steadfast? Thy Lord is looking on!

AsadAND [even] before thee, [O Muhammad,] We never sent as Our message-bearers any but [mortal men] who indeed ate food [like other human beings] and went about in the market places: for [it is thus that] We cause you [human beings] to be a means of testing one another. [This elliptic passage undoubtedly alludes to the fact that the appearance of each new prophet had, as a rule, a twofold purpose: firstly, to convey a divinely-inspired ethical message to man, and thus to establish a criterion of right and wrong or a standard by which to discern the true from the false al-furqan, as stated in the first verse of this surah; and, secondly, to be a means of testing men's moral perceptions and dispositions as manifested in their reactions to the prophets message - that is, their willingness or unwillingness to accept it on the basis of its intrinsic merit, without demanding or even expecting any "supernatural" proof of its divine origin. Indirectly, in its deepest sense, this passage implies that not only a prophet but every human being is, by virtue of his social existence, a means whereby the moral qualities of his fellow-men are put to a test: hence, some of the earliest commentators (among then, Tabari) give to the above phrase the connotation of "We caused you human beings to be a means of testing one another".] Are you [I.e., "you men" or, more specifically, "you whom the message of the Quran has reached".] able to endure [this test] with patience? For [remember, O man,] thy Sustainer is truly all-seeing!



al-Furqan 025:021

25:21 وقال الذين لايرجون لقاءنا لولا انزل علينا الملائكة او نرى ربنا لقد استكبروا في انفسهم وعتوا عتوا كبيرا


TransliterationWaqala allatheena la yarjoona liqaana lawla onzila AAalayna almala-ikatu aw nara rabbana laqadi istakbaroo fee anfusihim waAAataw AAutuwwan kabeeran
LiteralAnd those who do not hope/expect meeting Us said: "If only angels were descended on (to) us, or we see our Lord." They had become arrogant in themselves, and they became arrogant/disobedient, great arrogance/disobedience.

Yusuf AliSuch as fear not the meeting with Us (for Judgment) say: "Why are not the angels sent down to us, or (why) do we not see our Lord?" Indeed they have an arrogant conceit of themselves, and mighty is the insolence of their impiety!
PickthalAnd those who look not for a meeting with Us say: Why are angels not sent down unto us and (Why) do we not see our Lord! Assuredly they think too highly of themselves and are scornful with great pride.
Arberry Say those who look not to encounter Us, 'Why have the angels not been sent down on us, or why see we not our Lord?' Waxed proud they have within them, and become greatly disdainful.
ShakirAnd those who do not hope for Our meeting, say: Why have not angels been sent down upon us, or (why) do we not see our Lord? Now certainly they are too proud of themselves and have revolted in great revolt.
SarwarThose who have no desire to meet Us have said, "Would that the angels had been sent to us or that we could see our Lord." They are really filled with pride and have committed the greatest and worst kind of rebellion and hostility.
KhalifaThose who do not expect to meet us said, "If only the angels could come down to us, or we could see our Lord (we would then believe)!" Indeed, they have committed a gross arrogance, and have produced a gross blasphemy.
Hilali/KhanAnd those who expect not for a Meeting with Us (i.e. those who deny the Day of Resurrection and the life of the Hereafter), say: "Why are not the angels sent down to us, or why do we not see our Lord?" Indeed they think too highly of themselves, and are scornful with great pride.
H/K/SaheehAnd those who do not expect the meeting with Us say, Why were not angels sent down to us, or [why] do we [not] see our Lord? They have certainly become arrogant within themselves and [become] insolent with great insolence.
MalikThose who do not expect to meet Us on the Day of Judgement say: "Why are not the angels sent down to us or why do we not see our Lord?" Certainly they are too proud of themselves, and have revolted in a great revolt.[21]
QXPThose who do not believe that they are destined to meet Us, say, "Why do not angels come down to us, or why do we not see our Lord?" Assuredly, they think too highly of themselves and they are uttering a gross insult.
Maulana AliAnd those who look not for meeting with Us, say: Why have not angels been sent down to us, or (why) do we not see our Lord? Indeed they are too proud of themselves and revolt in great revolt.
Free MindsAnd those who do not expect to meet Us said: "If only the Angels were sent down upon him, or that we see our Lord." They have become arrogant in their souls, and they have produced a great blasphemy!
Qaribullah Those who do not hope to meet Us ask: 'Why have no angels been sent to us? Why can we not see our Lord? ' How proud they are within themselves, and have become greatly disdainful.

George SaleThey who hope not to meet Us at the resurrection say, unless the angels be sent down unto us, or we see our Lord Himself, we will not believe. Verily they behave themselves arrogantly; and have transgressed with an enormous transgression.
JM RodwellThey who look not forward to meet Us say, "If the angels be not sent down to us, or unless we behold our Lord. . . .” Ah! they are proud of heart, and exceed with great excess!

AsadBut those who do not believe that they are destined to meet Us are wont to say, [lit., "who do not hope for [i.e., expect] a meeting with Us": the implication being that they do not believe in resurrection and consequently, do not expect to be judged by God in after-life.] "Why have no angels been sent down to us?" - or, "Why do we not see our Sustainer?" Indeed, they are far too proud of themselves, having rebelled [against God's truth] with utter disdain!



al-Furqan 025:022

25:22 يوم يرون الملائكة لابشرى يومئذ للمجرمين ويقولون حجرا محجورا


TransliterationYawma yarawna almala-ikata la bushra yawma-ithin lilmujrimeena wayaqooloona hijran mahjooran
LiteralA day/time they see the angels: "(There is) no good news that day to the criminals/sinners ." And they say: "Confinement/obstruction fortified/in custody ."

Yusuf AliThe Day they see the angels,- no joy will there be to the sinners that Day: The (angels) will say: "There is a barrier forbidden (to you) altogether!"
PickthalOn the day when they behold the angels, on that day there will be no good tidings for the guilty; and they will cry: A forbidding ban!
Arberry Upon the day that they see the angels, no good tidings that day for the sinners; they shall say, 'A ban forbidden!'
ShakirOn the day when they shall see the angels, there shall be no joy on that day for the guilty, and they shall say: It is a forbidden thing totally prohibited.
SarwarOn the day when the criminals see the angels, there will, certainly, be no rejoicing for them. Rather, they will plead to the angels, "Please keep away from us (do not drive us into hell)."
KhalifaThe day they see the angels, it will not be good news for the guilty; they will say, "Now, we are irreversibly confined."
Hilali/KhanOn the Day they will see the angels, no glad tidings will there be for the Mujrimoon (criminals, disbelievers, polytheists, sinners, etc.) that day. And they (angels) will say: "All kinds of glad tidings are forbidden for you," (None will be allowed to enter Paradise except the one who said: La ilaha ill-Allah, "(none has the right to be worshipped but Allah) and acted practically on its legal orders and obligations).
H/K/SaheehThe day they see the angels no good tidings will there be that day for the criminals, and [the angels] will say, Prevented and inaccessible.
MalikOn the Day when they see the angels, it will not be a Day of rejoicing for the criminal; rather they will cry: "May there be a stone barrier between us and the angels of punishment."[22]
QXPYet on that Day when they shall see the angels, it will not be a pleasant news for violators of human rights who used to thrive on others' toil. They will exclaim, "Can there be a barrier between the angels and us?"
Maulana AliOn the day when they will see the angels, there will be no good news for the guilty, and they will say: Let there be a strong barrier!
Free MindsOn the Day they see the Angels, that is not good news for the criminals. And they will Say: "Away to a place that is sealed off."
Qaribullah On the Day when they behold the angels, there will be no glad tidings for the sinners. They will say: 'A refuge which is forbidden! '

George SaleThe day whereon they shall see the angels, there shall be no glad tidings on that day for the wicked; and they shall say, be this removed far from us!
JM RodwellOn the day when they shall see the angels, no good news shall there be for the guilty ones, and they shall cry out, "A barrier that cannot be passed!"

Asad[Yet] on that Day - the Day on which they shall see the angeels [I.e., on judgment Day, when "all will have been decided" (cf. 6:8).] - there will be no glad tiding for those who were lost in sin; and they will exclaim, "By a forbidding ban [are we from God's grace debarred]!" -



al-Furqan 025:023

25:23 وقدمنا الى ماعملوا من عمل فجعلناه هباء منثورا


TransliterationWaqadimna ila ma AAamiloo min AAamalin fajaAAalnahu habaan manthooran
LiteralAnd We came/tended to to what they made/did from (a) deed, so We made it scattered/spread dust.

Yusuf AliAnd We shall turn to whatever deeds they did (in this life), and We shall make such deeds as floating dust scattered about.
PickthalAnd We shall turn unto the work they did and make it scattered motes.
Arberry We shall advance upon what work they have done, and make it a scattered dust.
ShakirAnd We will proceed to what they have done of deeds, so We shall render them as scattered floating dust.
SarwarWe shall call their deeds into Our presence and scatter them into the air as dust (turn them devoid of all virtue).
KhalifaWe will look at all the works they have done, and render them null and void.
Hilali/KhanAnd We shall turn to whatever deeds they (disbelievers, polytheists, sinners, etc.) did, and We shall make such deeds as scattered floating particles of dust.
H/K/SaheehAnd We will regard what they have done of deeds and make them as dust dispersed.
MalikThen We shall turn to the deeds which they did, based on their wrong opinions, and render them vain like blown dust.[23]
QXPAnd We will look at the deeds they have done, and will make their work scatter like ashes and dust.
Maulana AliAnd We shall turn to the work they have done, so We shall render it as scattered motes.
Free MindsAnd We turned to the works that they did, and We made it dust in the wind.
Qaribullah Then We shall advance upon the work which they have done and render it as scattered dust.

George SaleAnd We will come unto the work which they shall have wrought, and We will make it as dust scattered abroad.
JM RodwellThen will we proceed to the works which they have wrought, and make them as scattered dust.

Asadfor We shall have turned towards all the [supposedly good] deeds they ever wrought, and shall have transformed them into scattered dust -



al-Furqan 025:024

25:24 اصحاب الجنة يومئذ خير مستقرا واحسن مقيلا


TransliterationAs-habu aljannati yawma-ithin khayrun mustaqarran waahsanu maqeelan
LiteralThe Paradise's owners/company (at) that day (are in a) best settlement , and better place of resting or sleeping at midday.

Yusuf AliThe Companions of the Garden will be well, that Day, in their abode, and have the fairest of places for repose.
PickthalThose who have earned the Garden on that day will be better in their home and happier in their place of noonday rest;
Arberry The inhabitants of Paradise that day, better shall be their lodging, fairer their resting-place.
ShakirThe dwellers of the garden shall on that day be in a better abiding-place and a better resting-place.
SarwarThe dwellers of Paradise on that day will have the best residence and resting place.
KhalifaThe dwellers of Paradise are far better on that day; they will hear better news.
Hilali/KhanThe dwellers of Paradise (i.e. those who deserved it through their Faith and righteousness) will, on that Day, have the best abode, and have the fairest of places for repose.
H/K/SaheehThe companions of Paradise, that Day, are [in] a better settlement and better resting place.
MalikIn contrast, the heirs of paradise shall have the best residence and finest lodging on that Day.[24]
QXPWhereas on the same Day those who have earned the Paradise, well is their abode with fairest places for rest and repose, and good news upon good news will be theirs.
Maulana AliThe owners of the Garden will on that day be in a better abiding-place and a fairer resting-place.
Free MindsThe dwellers of Paradise on that Day are in the best abode and the best destiny.
Qaribullah On that Day, the companions of Paradise (will have) a better abode and a finer restingplace.

George SaleOn that day shall they who are destined to paradise be more happy in an abode, and have a preferable place of repose at noon.
JM RodwellHappier, on that day, the inmates of the Garden as to abode, and better off as to place of noontide slumber!

Asad[whereas] on that same Day those who are destined for paradise will be graced with the best of abodes and the fairest place of repose. [Lit., "will be happiest as regards their abode, and best as regards their place of repose".]



al-Furqan 025:025

25:25 ويوم تشقق السماء بالغمام ونزل الملائكة تنزيلا


TransliterationWayawma tashaqqaqu alssamao bialghamami wanuzzila almala-ikatu tanzeelan
LiteralAnd a day/time the sky/space splits/cracks open with the clouds, and the angels were descended descent.

Yusuf AliThe Day the heaven shall be rent asunder with clouds, and angels shall be sent down, descending (in ranks),-
PickthalA day when the heaven with the clouds will be rent asunder and the angels will be sent down, a grand descent.
Arberry Upon the day that heaven is split asunder with the clouds and the angels are sent down in majesty,
ShakirAnd on the day when the heaven shall burst asunder with the clouds, and the angels shall be sent down descending (in ranks).
SarwarOn that day the sky will be crystal blue, clear of clouds. The angels will descend in groups
KhalifaThe heaven will break apart, into masses of clouds, and the angels will descend in multitudes.
Hilali/KhanAnd (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.
H/K/SaheehAnd [mention] the Day when the heaven will split open with [emerging] clouds, and the angels will be sent down in successive descent.
MalikOn that Day when the heavens shall burst asunder with clouds and the angels will be sent down ranks after ranks,[25]
QXPThe Day the heaven with the clouds will be rent asunder, angels will be sent down, a grand descent in ranks.
Maulana AliAnd on the day when the heaven burst asunder with clouds, and the angels are sent down, as they are sent.
Free MindsAnd the Day when the sky will be filled with clouds, and the Angels will be sent down in succession.
Qaribullah On that Day, the heaven is split asunder with clouds and the angels are sent down in majesty,

George SaleOn that day the heaven shall be cloven in sunder by the clouds, and the angels shall be sent down, descending visibly therein.
JM RodwellOn that day shall the heaven with its clouds be cleft, and the angels shall be sent down, descending:

AsadAnd on the Day on which the skies, together with the clouds, shall burst asunder, and the angels are made to descend in a mighty descent -



al-Furqan 025:026

25:26 الملك يومئذ الحق للرحمن وكان يوما على الكافرين عسيرا


TransliterationAlmulku yawma-ithin alhaqqu lilrrahmani wakana yawman AAala alkafireena AAaseeran
LiteralThe ownership/kingdom, the truth (on) that day (is) to the merciful, and (it) was on the disbelievers a difficult/distressing day/time .

Yusuf AliThat Day, the dominion as of right and truth, shall be (wholly) for (Allah) Most Merciful: it will be a Day of dire difficulty for the Misbelievers.
PickthalThe Sovereignty on that day will be the True (Sovereignty) belonging to the Beneficent One, and it will be a hard day for disbelievers.
Arberry the Kingdom that day, the true Kingdom, shall belong to the All-merciful and it shall be a day harsh for the unbelievers.
ShakirThe kingdom on that day shall rightly belong to the Beneficent Allah, and a hard day shall it be for the unbelievers.
Sarwarand the Absolute kingdom will belong to the Beneficent God.
KhalifaAll sovereignty on that day belongs to the Most Gracious. For the disbelievers, it will be a difficult day.
Hilali/KhanThe sovereignty on that Day will be the true (sovereignty), belonging to the Most Beneficent (Allah), and it will be a hard Day for the disbelievers (those who disbelieve in the Oneness of Allah Islamic Monotheism).
H/K/SaheehTrue sovereignty, that Day, is for the Most Merciful. And it will be upon the disbelievers a difficult Day.
Malikthe real Kingdom on that Day will belong only to the Compassionate (Allah), a hard Day shall it be for the unbelievers.[26]
QXPOn that Day it will become obvious to all that the Sovereignty belongs to the Most Gracious alone. Hence, a Day of distress it will be for all those who had been rejecting the Truth.
Maulana AliThe kingdom on that day rightly belongs to the Beneficent, and it will be a hard day for the disbelievers.
Free MindsThe true kingship on that Day will be to the Almighty. And it is a Day which will be very hard on the rejecters.
Qaribullah the true Kingdom on that Day shall belong to the Merciful a harsh day for the unbelievers.

George SaleOn that day the kingdom shall of right belong wholly unto the Merciful; and that day shall be grievous for the unbelievers.
JM RodwellOn that day shall all empire be in very deed with the God of Mercy, and a hard day shall it be for the Infidels.

Asadon that Day [it will become obvious to all that] true sovereignty belongs to the Most Gracious [alone]: hence, a Day of distress will it be for all who deny the truth,



al-Furqan 025:027

25:27 ويوم يعض الظالم على يديه يقول ياليتني اتخذت مع الرسول سبيلا


TransliterationWayawma yaAAaddu alththalimu AAala yadayhi yaqoolu ya laytanee ittakhathtu maAAa alrrasooli sabeelan
LiteralAnd a day/time the unjust/oppressor bites on his hands, he says: "Oh I wish I would have taken/received with the messenger a way/road ."

Yusuf AliThe Day that the wrong-doer will bite at his hands, he will say, "Oh! would that I had taken a (straight) path with the Messenger!
PickthalOn the day when the wrong-doer gnaweth his hands, he will say: Ah, would that I had chosen a way together with the messenger (of Allah)!
Arberry Upon the day the evildoer shall bite his hands, saying, 'Would that I had taken a way along with the Messenger!
ShakirAnd the day when the unjust one shall bite his hands saying: O! would that I had taken a way with the Messenger
SarwarIt will be a hard day for the unbelievers. It will be a day when the unjust will bite their fingers, (regretfully) saying, "Would that we had followed the path of the Messengers.
KhalifaThe day will come when the transgressor will bite his hands (in anguish) and say, "Alas, I wish I had followed the path with the messenger.
Hilali/KhanAnd (remember) the Day when the Zalim (wrong-doer, oppressor, polytheist, etc.) will bite at his hands, he will say: "Oh! Would that I had taken a path with the Messenger ( Muhammad SAW).
H/K/SaheehAnd the Day the wrongdoer will bite on his hands [in regret] he will say, Oh, I wish I had taken with the Messenger a way.
MalikOn that Day the wrongdoer will bite his hands saying: "Oh! Would that I had only taken the pathway alongside the Messenger![27]
QXPWhen the Day comes, the transgressor will bite his hands in anguish, exclaiming, "Oh, I wish I had taken a Path with the Messenger!"
Maulana AliAnd on the day when the wrongdoer will bite his hands, saying: Would that I had taken a way with the Messenger!
Free MindsAnd that Day the wrongdoer will bite on his hand and Say: "I wish I had taken the path with the messenger!"
Qaribullah Upon that Day the harmdoer shall bite his hands, and say: 'Would that I had taken a Path with the Messenger!

George SaleOn that day, the unjust person shall bite his hands for anguish and despair, and shall say, O that I had taken the way of truth with the Apostle!
JM RodwellAnd on that day shall the wicked one bite his hands, and say, "Oh! would that I had taken the same path with the Apostle!

Asadand a Day on which the evildoer will bite his hands [in despair], exclaiming: "Oh, would that I had followed the path shown to me by the apostle! [Lit., "taken a path with the apostle". The terms "the apostle" and "the evildoer" are here obviously used in their generic sense, applying to all of God's apostles and all who consciously reject their guidance. Similarly, the expression "so-and-so" (fulan) occurring in the next verse circumscribes any person or personified influence responsible for leading a human being astray.]



al-Furqan 025:028

25:28 ياويلتي ليتني لم اتخذ فلانا خليلا


TransliterationYa waylata laytanee lam attakhith fulanan khaleelan
LiteralOh my calamity, I wish I did not take so and so (as) a faithful, close friend .

Yusuf Ali"Ah! woe is me! Would that I had never taken such a one for a friend!
PickthalAlas for me! Ah, would that I had never taken such an one for friend!
Arberry Alas, would that I had not taken So-and-so for a friend!
ShakirO woe is me! would that I had not taken such a one for a friend !
SarwarWoe to us! Would that we had not been friends with so and so.
Khalifa"Alas, woe to me, I wish I did not take that person as a friend.
Hilali/Khan"Ah! Woe to me! Would that I had never taken so-and-so as a friend!
H/K/SaheehOh, woe to me! I wish I had not taken that one as a friend.
MalikOh! Would that I had never chosen so-and-so for my companion.[28]
QXP"Oh, woe unto me, I wish I hadn't taken so-and-so for a friend!"
Maulana AliO woe is me! would that I had not taken such a one for a friend!
Free Minds"Woe unto me, I wish I did not take so and so as a friend!"
Qaribullah Would that I had never chosen soandso for my companion!

George SaleAlas for me! O that I had not taken such a one for my friend!
JM RodwellOh! woe is me! would that I had not taken such an one for my friend!

AsadOh, woe is me! Would that I had not taken so-and-so for a friend!



al-Furqan 025:029

25:29 لقد اضلني عن الذكر بعد اذ جاءني وكان الشيطان للانسان خذولا


TransliterationLaqad adallanee AAani alththikri baAAda ith jaanee wakana alshshaytanu lil-insani khathoolan
LiteralHe had misguided me from the reminder after when (it) came to me. And the devil was to the human/mankind a disaster/letting down ."

Yusuf Ali"He did lead me astray from the Message (of Allah) after it had come to me! Ah! the Evil One is but a traitor to man!"
PickthalHe verily led me astray from the Reminder after it had reached me. Satan was ever man's deserter in the hour of need.
Arberry He indeed led me astray from the Remembrance, after it had come to me; Satan is ever a forsaker of men.'
ShakirCertainly he led me astray from the reminder after it had come to me; and the Shaitan fails to aid man.
SarwarHe led me away from the true guidance after it had come to us. Satan is a traitor to people."
Khalifa"He has led me away from the message after it came to me. Indeed, the devil lets down his human victims."
Hilali/Khan"He indeed led me astray from the Reminder (this Quran) after it had come to me. And Shaitan (Satan) is ever a deserter to man in the hour of need."
H/K/SaheehHe led me away from the remembrance after it had come to me. And ever is Satan, to man, a deserter.
MalikHe was the one who led me astray from the admonition even after it had reached me." Satan is ever treacherous to man.[29]
QXP"Indeed he led me away from the Reminder after it had come to me. Ah, the Satan is always man's deserter in the hour of need."
Maulana AliCertainly he led me astray from the Reminder after it had come to me. And the devil ever deserts man.
Free Minds"He has misguided me from the remembrance after it came to me, and the devil was always a betrayer of mankind!"
Qaribullah He led me astray from the Remembrance after it had reached me, satan is ever the foresaker of humans. '

George SaleHe seduced me from the admonition of God, after it had come unto me: For the devil is the betrayer of man.
JM RodwellIt was he who led me astray from the Warning which had reached me! and Satan is man's betrayer.

AsadIndeed, he led me astray from the remembrance [of God] after it had come unto me!" For [thus it is:] Satan is ever a betrayer of man. [For the implication of the term "Satan" as used here, see note on 2:14, first half of note on 15:17, as well as note on 14:22.]



al-Furqan 025:030

25:30 وقال الرسول يارب ان قومي اتخذوا هذا القران مهجورا


TransliterationWaqala alrrasoolu ya rabbi inna qawmee ittakhathoo hatha alqur-ana mahjooran
LiteralAnd the messenger said: "You my Lord, that my nation took this the Koran deserted/abandoned ."

Yusuf AliThen the Messenger will say: "O my Lord! Truly my people took this Qur'an for just foolish nonsense."
PickthalAnd the messenger saith: O my Lord! Lo! mine own folk make this Qur'an of no account.
Arberry The Messenger says, 'O my Lord, behold, my people have taken this Koran as a thing to be shunned.'
ShakirAnd the Messenger cried out: O my Lord! surely my people have treated this Quran as a forsaken thing.
SarwarThe Messengers will say, "Lord, my people had abandoned this Quran."
KhalifaThe messenger said, "My Lord, my people have deserted this Quran."
Hilali/KhanAnd the Messenger (Muhammad SAW) will say: "O my Lord! Verily, my people deserted this Quran (neither listened to it, nor acted on its laws and orders).
H/K/SaheehAnd the Messenger has said, O my Lord, indeed my people have taken this Qurâan as [a thing] abandoned.
MalikThe Messenger will say: "O my Lord! Surely my people took this Qur’an for foolish nonsense."[30]
QXPAnd the Messenger will say, "O my Lord! These are my people, the ones who had disabled and made this Qur'an of no account." (MAHJUR = They had immobilized it like villagers who bind a cow by tying her front foot to her horn).
Maulana AliAnd the Messenger will say: My Lord, surely my people treat this Qur’an as a forsaken thing.
Free MindsAnd the messenger said: "My Lord, my people have deserted this Quran."
Qaribullah The Messenger says: 'O my Lord, my people have taken this Koran while deserting it. '

George SaleAnd the Apostle shall say, O Lord, verily my people esteemed this Koran to be a vain composition.
JM RodwellThen said the Apostle, "O my Lord! truly my people have esteemed this Koran to be vain babbling."

AsadAND [on that Day] the Apostle will say: [My interpolation of the words "on that Day" and the (linguistically permissible) attribution of futurity to the past-tense verb qala is based on the identical interpretation of the above phrase by great commentators like Abu Muslim (as quoted by Razi) or Baghawi.] "O my Sustainer! Behold, [some of] my people have come to regard this Quran as something [that ought to be] discarded!" [I.e., as mere wishful thinking and, therefore, of no account, or as something that in the course of time has "ceased to be relevant". Since many of those whom the message of the Quran has reached did and do regard it as a divine revelation and therefore as most "relevant" in every sense of the word, it is obvious that the expression "my people" cannot possibly denote here all of the Prophet's community (either in the national or in the ideological sense of this word), but signifies only such of his nominal followers as have lost all real faith in the Quranic message: hence the necessity of interpolating the (elliptically implied) words "some of" before "my people".]



al-Furqan 025:031

25:31 وكذلك جعلنا لكل نبي عدوا من المجرمين وكفى بربك هاديا ونصيرا


TransliterationWakathalika jaAAalna likulli nabiyyin AAaduwwan mina almujrimeena wakafa birabbika hadiyan wanaseeran
LiteralAnd as/like that We made/put to every/each prophet an enemy from the criminals/sinners , and enough/sufficient with your Lord guiding and a victorior/savior .

Yusuf AliThus have We made for every prophet an enemy among the sinners: but enough is thy Lord to guide and to help.
PickthalEven so have We appointed unto every prophet an opponent from among the guilty; but Allah sufficeth for a Guide and Helper.
Arberry Even so We have appointed to every Prophet an enemy among the sinners; but thy Lord suffices as a guide and as a helper.
ShakirAnd thus have We made for every prophet an enemy from among the sinners and sufficient is your Lord as a Guide and a Helper.
SarwarThus, from the sinful people We made enemies for every Prophet. Your Lord is a Sufficient Guide and Helper.
KhalifaWe also set up against every prophet enemies from among the guilty. Your Lord suffices as a guide, a master.
Hilali/KhanThus have We made for every Prophet an enemy among the Mujrimoon (disbelievers, polytheists, criminals, etc.). But Sufficient is your Lord as a Guide and Helper.
H/K/SaheehAnd thus have We made for every prophet an enemy from among the criminals. But sufficient is your Lord as a guide and a helper.
MalikThat is how We made for every Messenger an enemy among the criminals, but your Lord is sufficient for you (O Muhammad) as a Guide and Helper.[31]
QXPThus have we made for every Prophet enemies among the guilty, those who have been used to thriving on the fruit of others' toil. (6:112), (22:52-54). Yet, Your Lord is Sufficient for a Guide and Helper. (The Divine Message being a great Equalizer of humanity strikes at the vested interests of the exploiters).
Maulana AliAnd thus have We made for every prophet an enemy from among the guilty, and sufficient is thy Lord as a Guide and a Helper.
Free MindsAnd it is such that We make for every prophet enemies from among the criminals. And your Lord suffices as a Guide and a Victor.
Qaribullah To every Prophet We have appointed an enemy among the harmdoers; your Lord is Sufficient for you, a Guide and a Helper.

George SaleIn like manner did We ordain unto every prophet an enemy from among the wicked: But thy Lord is a sufficient director, and defender.
JM RodwellThus have we given to every Prophet an enemy from among the wicked ones-But thy Lord is a sufficient guide and helper.

AsadFor so it is that against every prophet We have set up enemies from among those who are lost in sin: [Cf. 6:112, which refers in very similar terms to the evil forces (shayatin) against which every prophet has had to contend. The "glittering half-truths meant to delude the mind" spoken of in that verse are exemplified in the present passage, prophetically, by the deceptive argument that the Quran, having been enunciated fourteen centuries ago, must now be considered "obsolete".] yet none can guide and give succour as thy Sustainer does!



al-Furqan 025:032

25:32 وقال الذين كفروا لولا نزل عليه القران جملة واحدة كذلك لنثبت به فؤادك ورتلنه ترتيلا


TransliterationWaqala allatheena kafaroo lawla nuzzila AAalayhi alqur-anu jumlatan wahidatan kathalika linuthabbita bihi fu-adaka warattalnahu tarteelan
LiteralAnd those who disbelieved said: "If only the Koran was descended on (to) him once in entirety ." Like that to strengthen with it your heart and We compiled (it) well/read or recited slowly, distinctly and clearly , good composition/slow, distinct and clear reading or recitation .

Yusuf AliThose who reject Faith say: "Why is not the Qur'an revealed to him all at once? Thus (is it revealed), that We may strengthen thy heart thereby, and We have rehearsed it to thee in slow, well-arranged stages, gradually.
PickthalAnd those who disbelieve say: Why is the Qur'an not revealed unto him all at once? (It is revealed) thus that We may strengthen thy heart therewith; and We have arranged it in right order.
Arberry The unbelievers say, 'Why has the Koran not been sent down upon him all at once?' Even so, that We may strengthen thy heart thereby, and We have chanted it very distinctly.
ShakirAnd those who disbelieve say: Why has not the Quran been revealed to him all at once? Thus, that We may strengthen your heart by it and We have arranged it well in arranging.
SarwarThe unbelievers have said, "Why was the whole Quran not revealed to him at once?" We have revealed it to you in gradual steps to strengthen your hearts and give you explanations.
KhalifaThose who disbelieved said, "Why did not the Quran come through him all at once?" We have released it to you gradually, in order to fix it in your memory. We have recited it in a specific sequence.
Hilali/KhanAnd those who disbelieve say: "Why is not the Quran revealed to him all at once?" Thus (it is sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages. (It was revealed to the Prophet SAW in 23 years.).
H/K/SaheehAnd those who disbelieve say, Why was the Qurâ an not revealed to him all at once? Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly.
MalikThe unbelievers ask: "Why is not the Qur’an revealed to him all in a single revelation?" This method of slow, well arranged, piecemeal revelations is adopted to strengthen your heart.[32]
QXPNow they who are bent on denying the Truth ask, "Why has not the Qur'an been revealed to him all at once?" So it has been! (It has all been revealed upon the Prophet's heart in the Night of Ruling (97:1)). For, in order to strengthen your heart We have already arranged it in the Right Order. And We have caused you to convey it to people in stages, step by step. (73:4).
Maulana AliAnd those who disbelieve say: Why has not the Qur’an been revealed to him all at once? Thus, that We may strengthen thy heart thereby and We have arranged it well in arranging.
Free MindsAnd those who rejected said: "If only the Quran was sent down to him in one go!" It was done as such so We could strengthen your heart with it, and We arranged it accordingly.
Qaribullah The unbelievers ask: 'Why was the Koran not sent down to him all at once? ' As such We strengthen your heart thereby, and We have recited it very distinctly.

George SaleThe unbelievers say, unless the Koran be sent down unto him entire at once, we will not believe. But in this manner have We revealed it, that We might confirm thy heart thereby, and We have dictated it gradually, by distinct parcels.
JM RodwellAnd the infidels say, "Unless the Koran be sent down to him all at once. . . ." But in this way would we stablish thy heart by it; in parcels have we parcelled it out to thee;

AsadNow they who are bent on denying the truth are wont to ask. "Why has not the Quran been bestowed on him from on high in one single re­ velation?" [Lit., "in one piece" or "as one statement" (jumlatan wahidatan) - implying, in the view of the opponents of Islam, that the gradual, step-by-step revelation of the Quran points to its having been "composed" by Muhammad to suit his changing personal and political requirements.] [it has been revealed] in this manner so that We might strengthen thy heart thereby - for We have so arranged its component parts that they form one consistent whole - [I.e., free of all inner contradictiions (cf. 4:82). See also 39:23, where the Quran is spoken of as "fully consistent within itself". The concise phrase rattalnahu tartilan comprises the parallel concepts of "putting the component parts [of a thing] together and arranging them well" as well as "endowing it with inner consistency". Inasmuch as full consistency and freedom from contradictions in a message spread over twenty-three years of a life as full of movement and drama as that of the Prophet does give a clear indication of its God-inspired quality, it is bound to strengthen the faith of every thinking believer: and herein lies, according to the Quran itself, the deepest reason for its slow, gradual revelation. (When applied to the reciting of the Quran - as in 73:4 - the term tartil refers to the measured diction and the thoughtful manner in which it ought to be enunciated.)]



al-Furqan 025:033

25:33 ولاياتونك بمثل الا جئناك بالحق واحسن تفسيرا


TransliterationWala ya/toonaka bimathalin illa ji/naka bialhaqqi waahsana tafseeran
LiteralAnd they do not come to you with an example except We came to you with the truth and (a) better explanation/interpretation .

Yusuf AliAnd no question do they bring to thee but We reveal to thee the truth and the best explanation (thereof).
PickthalAnd they bring thee no similitude but We bring thee the Truth (as against it), and better (than their similitude) as argument.
Arberry They bring not to thee any similitude but that We bring thee the truth, and better in exposition.
ShakirAnd they shall not bring to you any argument, but We have brought to you (one) with truth and best in significance.
SarwarWe will support you with the Truth and the best interpretation whenever the infidels argue against you.
KhalifaWhatever argument they come up with, we provide you with the truth, and a better understanding.
Hilali/KhanAnd no example or similitude do they bring (to oppose or to find fault in you or in this Quran), but We reveal to you the truth (against that similitude or example), and the better explanation thereof.
H/K/SaheehAnd they do not come to you with an argument except that We bring you the truth and the best explanation.
MalikThe other reason for this method is that any time they come to you with an argument, We reveal to you the Truth and properly explain it.[33]
QXPAnd no question do they bring to you but We bring to you the Truth and the best explanation. (We reveal to you the best TAFSEER, the explanation of the Qur'an from within itself).
Maulana AliAnd they cannot bring thee a question, but We have brought thee the truth and the best explanation.
Free MindsAnd for every example they come to you with, We bring you the truth and the best explanation.
Qaribullah They do not bring to you any parable but that which We bring to you is the truth and better in explanation.

George SaleThey shall not come unto thee with any strange question; but We will bring thee the truth in answer, and a most excellent interpretation.
JM RodwellNor shall they come to thee with puzzling questions, but we will come to thee with the truth, and their best solution.

Asadand [that] they [who deny the truth] might never taunt thee with any deceptive half-truth [Lit., "come to thee with a parable (mathal)"- i.e., with all manner of seemingly plausible parabolic objections (exemplified in verses 7 - 8, 21 and 32 of this surah as well as in many other places in the Quran) meant to throw doubt on Muhammad's claim to prophethood and, hence, on the God-inspired character of the Quranic message.] without Our conveying to thee the [full] truth and [providing thee] with the best explanation. [Sc., "of the problem or problems involved": an allusion to the self-explanatory character of the Quran. Throughout this section (verses 30 - 34) the personal pronoun "thou" (in the forms "thy" and "thee") relates not only to the Prophet but also to every one of his followers at all times.]



al-Furqan 025:034

25:34 الذين يحشرون على وجوههم الى جهنم اولئك شر مكانا واضل سبيلا


TransliterationAllatheena yuhsharoona AAala wujoohihim ila jahannama ola-ika sharrun makanan waadallu sabeelan
LiteralThose who are being gathered on their faces/fronts to Hell , those are (in a) worst place/position, more253misguided (in) a way/road .

Yusuf AliThose who will be gathered to Hell (prone) on their faces,- they will be in an evil plight, and, as to Path, most astray.
PickthalThose who will be gathered on their faces unto hell: such are worse in plight and further from the right road.
Arberry Those who shall be mustered to Gehenna upon their faces -- they shall be worse in place, and gone further astray from the way.
Shakir(As for) those who shall be gathered upon their faces to hell, they are in a worse plight and straying farther away from the path.
SarwarThose who will be driven headlong into hell will have a terrible dwelling; they have certainly gone astray.
KhalifaThose who are forcibly summoned to Hell are in the worst position; they are the farthest from the right path.
Hilali/KhanThose who will be gathered to Hell (prone) on their faces, such will be in an evil state, and most astray from the (Straight) Path.
H/K/SaheehThe ones who are gathered on their faces to Hell those are the worst in position and farthest astray in [their] way.
MalikThose who will be dragged headlong into hell shall have an evil place to dwell in, for they had lost the Way by taking an utterly wrong stand.[34]
QXPThose who will be gathered prone on their faces to Hell, it is they who will be worst in station, and as to the Path, they are most astray.
Maulana AliThose who will be gathered to hell on their faces -- they are in an evil plight and straying farther away from the path.
Free MindsThose who will be gathered to Hell on their faces, these are the most evil and the most strayed from the path.
Qaribullah Those who will be gathered into Gehenna (Hell) upon their faces shall be in the worst in place, and have gone further astray from the Path.

George SaleThey who shall be dragged on their faces into hell, shall be in the worst condition, and shall stray most widely from the way of salvation.
JM RodwellThey who shall be gathered upon their faces into hell, shall have the worst place, and be farthest from the path of happiness.

Asad[And so, tell those who are bent on denying the truth that] they who shall be gathered unto hell upon their faces - [I.e., in utter spiritual abasement (Razi, mentioning some other commentators as well).] it is they who [in the life to come] will be worst in station and still farther astray from the path [of truth]! [Cf. 17:72 and the corresponding note.]



al-Furqan 025:035

25:35 ولقد اتينا موسى الكتاب وجعلنا معه اخاه هارون وزيرا


TransliterationWalaqad atayna moosa alkitaba wajaAAalna maAAahu akhahu haroona wazeeran
LiteralAnd We had (E) given/brought Moses The Book , and We made/put with it, his brother Aaron (as) a minister/supporter .

Yusuf Ali(Before this,) We sent Moses The Book, and appointed his brother Aaron with him as minister;
PickthalWe verily gave Moses the Scripture and placed with him his brother Aaron as henchman.
Arberry We gave Moses the Book, and appointed with him his brother Aaron as minister
ShakirAnd certainly We gave Musa the Book and We appointed with him his brother Haroun an aider.
SarwarWe gave the Book to Moses and made his brother Aaron his Minister.
KhalifaWe have given Moses the scripture, and appointed his brother Aaron to be his assistant.
Hilali/KhanAnd indeed We gave Moosa (Moses) the Scripture (the Taurat (Torah)), and placed his brother Haroon (Aaron) with him as a helper;
H/K/SaheehAnd We had certainly given Moses the Scripture and appointed with him his brother Aaron as an assistant.
MalikWe gave Moses the Book and appointed his brother Haroon (Aaron) as a deputy with him,[35]
QXPRecall that We indeed gave Moses the Scripture, and appointed his brother Aaron as minister to him.
Maulana AliAnd certainly We gave Moses the Book and We appointed with him his brother Aaron, an aider.
Free MindsAnd We gave Moses the Scripture and We made his brother Aaron a minister with him.
Qaribullah We gave the Book to Moses and gave him his brother Aaron as a minister.

George SaleWe heretofore delivered unto Moses the book of the law; and We appointed him Aaron his brother for a counsellor.
JM RodwellHeretofore we gave the law to Moses, and appointed his brother Aaron to be his counsellor:

AsadAND, INDEED, [long before Muhammad] We vouchsafed revelation unto Moses, and appointed his brother Aaron to help him to bear his burden; [For this rendering of the term wazir, see note on 20:29. The mention, at this place, of Moses and Aaron - and of Noah, etc., in the following verses - is intended to remind us of the statement in verse 31 above that "against every prophet We have set up enemies from among those who are lost in sin".]



al-Furqan 025:036

25:36 فقلنا اذهبا الى القوم الذين كذبوا باياتنا فدمرناهم تدميرا


TransliterationFaqulna ithhaba ila alqawmi allatheena kaththaboo bi-ayatina fadammarnahum tadmeeran
LiteralSo We said: "Go/go away (B) to the nation those who lied/denied/falsified with Our verses/evidences ."So We destroyed them destruction/destructively.

Yusuf AliAnd We command: "Go ye both, to the people who have rejected our Signs:" And those (people) We destroyed with utter destruction.
PickthalThen We said: Go together unto the folk who have denied Our revelations. Then We destroyed them, a complete destruction.
Arberry and We said, 'Go to the people who have cried lies to Our signs'; then We destroyed them utterly.
ShakirThen We said: Go you both to the people who rejected Our communications; so We destroyed them with utter destruction.
SarwarWe told them, "Both of you go to the people who have rejected Our revelations." We completely destroyed these unbelievers.
KhalifaWe said, "Go, both of you, to the people who rejected our revelations," and subsequently, we utterly annihilated the rejectors.
Hilali/KhanAnd We said: "Go you both to the people who have denied Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)." Then We destroyed them with utter destruction.
H/K/SaheehAnd We said, Go both of you to the people who have denied Our signs. Then We destroyed them with [complete] destruction.
Malikand said to them: "Both of you should go to the people who have denied Our Revelations." But those people rejected Our Messengers, as a result We destroyed them with utter destruction.[36]
QXPThen We said, "Go you both to the people who defy Our Laws!" Then We annihilated them (the deniers), a complete annihilation.
Maulana AliThen We said: Go you both to the people who reject Our messages. So We destroyed them with utter destruction.
Free MindsSo We said: "Go both of you to the people who have denied Our signs." So We then destroyed them utterly.
Qaribullah (Then) We said: 'Go to the nation who have belied Our signs. ' And We utterly destroyed them.

George SaleAnd We said unto them, go ye to the people who charge our signs with falsehood. And We destroyed them with a signal destruction.
JM RodwellAnd we said, "Go ye to the people who treat our signs as lies." And them destroyed we with utter destruction.

Asadand We said, "Go you both unto the people who have given the lie to Our messages!" - and thereupon We broke those [sinners] to smithereens.



al-Furqan 025:037

25:37 وقوم نوح لما كذبوا الرسل اغرقناهم وجعلناهم للناس اية واعتدنا للظالمين عذابا اليما


TransliterationWaqawma noohin lamma kaththaboo alrrusula aghraqnahum wajaAAalnahum lilnnasi ayatan waaAAtadna lilththalimeena AAathaban aleeman
LiteralAnd Noah's nation when they lied/denied/falsified the messengers, We drowned/sunk them, and We made them to the people (as) an evidence/sign , and We prepared to the unjust/oppressors, a painful torture.

Yusuf AliAnd the people of Noah,- when they rejected the messengers, We drowned them, and We made them as a Sign for mankind; and We have prepared for (all) wrong-doers a grievous Penalty;-
PickthalAnd Noah's folk, when they denied the messengers, We drowned them and made of them a portent for mankind. We have prepared a painful doom for evil-doers.
Arberry And the people of Noah, when they cried lies to the Messengers, We drowned them, and made them to be a sign to mankind; and We have prepared for the evildoers a painful chastisement.
ShakirAnd the people of Nuh, when they rejected the messengers, We drowned them, and made them a sign for men, and We have prepared a painful punishment for the unjust;
SarwarWe drowned the people of Noah because of their rejection of the Messengers and made them evidence of the Truth for mankind. We have prepared a painful torment for the unjust ones.
KhalifaSimilarly, when the people of Noah disbelieved the messengers, we drowned them, and we set them up as a sign for the people. We have prepared for the transgressors a painful retribution.
Hilali/KhanAnd Noohs (Noah) people, when they denied the Messengers We drowned them, and We made them as a sign for mankind. And We have prepared a painful torment for the Zalimoon (polytheists and wrong-doers, etc).
H/K/SaheehAnd the people of Noah when they denied the messengers, We drowned them, and We made them for mankind a sign. And We have prepared for the wrongdoers a painful punishment.
MalikLikewise, the people of Noah We drowned when they rejected the Messengers and made them an example for mankind; and We have prepared a painful punishment for such wrongdoers.[37]
QXPAnd Noah's folk: When they had denied the Messengers (denying him was denying the eternal Message of Allah), We caused them to drown and made them a symbol for all mankind. For, We have readied an awful doom for all who do wrong.
Maulana AliAnd the people of Noah, when they rejected the messengers, We drowned them, and made them a sign for men. And We have prepared a painful chastisement for the wrongdoers --
Free MindsAnd the people of Noah, when they denied the messengers We drowned them, and We made them a lesson for mankind. And We have prepared for the wicked a painful retribution.
Qaribullah The nation of Noah, We drowned them when they belied their Messenger, and made of them a sign to the nation. For the harmdoers We have prepared a painful punishment

George SaleAnd remember the people of Noah, when they accused our Apostles of imposture: We drowned them, and made them a sign unto mankind. And We have prepared for the unjust a painful torment.
JM RodwellAnd as to the people of Noah! when they treated their Apostles as impostors, we drowned them; and we made them a sign to mankind:-A grievous chastisement have we prepared for the wicked!

AsadAnd [think of] the people of Noah: when they gave the lie to [one of] the apostles, We caused them to drown, and made them a symbol for all mankind: for, grievous suffering have We readied for all who [knowingly] do wrong!



al-Furqan 025:038

25:38 وعادا وثمودا واصحاب الرس وقرونا بين ذلك كثيرا


TransliterationWaAAadan wathamooda waas-haba alrrassi waquroonan bayna thalika katheeran
LiteralAnd Aad , and Thamud , and the Riss's/old well's friends/company , and many generations/centuries between that.

Yusuf AliAs also 'Ad and Thamud, and the Companions of the Rass, and many a generation between them.
PickthalAnd (the tribes of) A'ad and Thamud, and the dwellers in Ar-Rass, and many generations in between.
Arberry And Ad, and Thamood, and the men of Er-Rass, and between that generations a many,
ShakirAnd Ad and Samood and the dwellers of the Rass and many generations between them.
SarwarTo each of the tribes of Ad, Thamud, the settlers around the well and many generations in between
KhalifaAlso `Aad, Thamoud, the inhabitants of Al-Russ, and many generations between them.
Hilali/KhanAnd (also) Ad and Thamood, and the dwellers of Ar-Rass, and many generations in between.
H/K/SaheehAnd [We destroyed] Aad and Thamud and the companions of the well and many generations between them.
MalikThe nations of ‘Ad and Thamud were also destroyed, and so were the dwellers of Ar-Rass, and many generations between them.[38]
QXPAnd (Our Law also struck) Aad and Thamud, and the people of Ar-Rass, and many generations in between. (The people of Ar-Rass used to dig deep wells, and irrigate their flourishing crops. They lived in the current province of Al-Qaseem in the Central Arabian Peninsula. Historically they had thrown their Messenger in a well, and persisted with their feudal system).
Maulana AliAnd ‘Ad and Thamud and the dwellers of Rass and many generations in between.
Free MindsAnd 'Aad and Thamud and the dwellers of Arras, and many generations in between.
Qaribullah also to Aad and Thamood and the nation of ErRass and many generations in between;

George SaleRemember also Ad, and Thamud, and those who dwelt at al Rass; and many other generations, within this period.
JM RodwellAnd Ad and Themoud, and the men of Rass, and divers generations between them:

AsadAnd [remember how We punished the tribes of] Ad and Thamud and the people of Ar-Rass, [Regarding the tribes of Ad and Thamud, see surah 7, notes on verse 65 and 73. As for Ar-Rass, a town of that name exists to this day in the Central-Arabian province of Al-Qasim; in the ancient times referred to, it seems to have been inhabited by descendants of the Nabataean tribe of Thamud (Tabari). There is however, no agreement among the commentators as to the real meaning of this name or designation; Razi cites several of the current, conflicting interpretations and rejects all of them as purely conjectural.] and many generations [of sinners] in-between:



al-Furqan 025:039

25:39 وكلا ضربنا له الامثال وكلا تبرنا تتبيرا


TransliterationWakullan darabna lahu al-amthala wakullan tabbarna tatbeeran
LiteralAnd each/all We gave to it the examples/proverbs, and each/all We destroyed/ruined destruction/ruin .

Yusuf AliTo each one We set forth Parables and examples; and each one We broke to utter annihilation (for their sins).
PickthalEach (of them) We warned by examples, and each (of them) We brought to utter ruin.
Arberry for each We struck similitudes, and each We ruined utterly.
ShakirAnd to every one We gave examples and every one did We destroy with utter destruction.
SarwarWe gave guidance and drove each to destruction.
KhalifaTo each of these groups, we delivered sufficient examples, before we annihilated them.
Hilali/KhanAnd for each of them We put forward examples (as proofs and lessons, etc.), and each (of them) We brought to utter ruin (because of their disbelief and evil deeds).
H/K/SaheehAnd for each We presented examples [as warnings], and each We destroyed with [total] destruction.
MalikWe admonished each of them by citing examples of those who were destroyed before them, even then they rejected Our revelations, so We exterminated each one of them.[39]
QXPEach of them We had warned with examples, and each of them We brought to total ruin.
Maulana AliAnd to each We gave examples and each did We destroy with utter destruction.
Free MindsAnd for each We cited the examples, and each We destroyed utterly.
Qaribullah to each of them We gave examples, and each of them We utterly ruined.

George SaleUnto each of them did We propound examples for their admonition; and each of them did We destroy with an utter destruction.
JM RodwellUnto each of them did we set forth parables for warnings, and each of them did we utterly exterminate.

Asadand unto each of them did We proffer lessons [Sc., "which they failed to heed". For my rendering of mathal, in this context, as "lesson", see note on 7:89.] and each of them did We destroy with utter destruction.



al-Furqan 025:040

25:40 ولقد اتوا على القرية التي امطرت مطر السوء افلم يكونوا يرونها بل كانوا لايرجون نشورا


TransliterationWalaqad ataw AAala alqaryati allatee omtirat matara alssaw-i afalam yakoonoo yarawnaha bal kanoo la yarjoona nushooran
LiteralAnd they had come/passed by on (to) the village/urban city which was rained the fire's/harm's rain, where they not being seeing it? But they were not hoping/expecting revival/resurrection.

Yusuf AliAnd the (Unbelievers) must indeed have passed by the town on which was rained a shower of evil: did they not then see it (with their own eyes)? But they fear not the Resurrection.
PickthalAnd indeed they have passed by the township whereon was rained the fatal rain. Can it be that they have not seen it? Nay, but they hope for no resurrection.
Arberry Surely they have come by the city that was rained on by an evil rain; what, have they not seen it? Nay, but they look for no upraising.
ShakirAnd certainly they have (often) passed by the town on which was rained an evil rain; did they not then see it? Nay! they did not hope to be raised again.
SarwarOur MMessengerss came into the town which was struck by a fatal rain. Did they (unbelievers), not see what had happened to this town? In fact, they had no faith in the Resurrection.
KhalifaThey have passed by the community that was showered with a miserable shower (Sodom). Did they not see it? The fact is, they never believed in resurrection.
Hilali/KhanAnd indeed they have passed by the town (of Prophet Lout (Lot)) on which was rained the evil rain. Did they (disbelievers) not then see it (with their own eyes)? Nay ! But they used not to expect for any resurrection.
H/K/SaheehAnd they have already come upon the town which was showered with a rain of evil. So have they not seen it? But they are not expecting resurrection.
MalikThese unbelievers must have passed by that town which was destroyed by a fatal rain; had they not seen its ruins? But the fact of the matter is they do not believe in the life hereafter.[40]
QXPAnd indeed they have passed by the township (Sodom) that was rained with a miserable rain. Have they never seen it with eyes of the heart? But nay, they expect not to be raised again. (They do not believe in the Law of Requital and deem that such things happen only by chance).
Maulana AliAnd indeed they pass by the town wherein was rained an evil rain. Do they not see it? Nay, they hope not to be raised again.
Free MindsAnd they have come upon the town that was showered with a miserable shower. Did they not see it? No, they do not expect any resurrection.
Qaribullah They have surely passed by the village which was rained upon by evil rain (of stones); what, have they never seen it? No, they look for no resurrection.

George SaleThe Koreish have passed frequently near the city which was rained on by a fatal rain: Have they not seen where it once stood? Yet have they not dreaded the resurrection.
JM RodwellOft are this have the unbelieving Meccans passed by the city on which was rained a fatal rain. What! Have they not seen it? Yet have they no hope of a resurrection!

AsadAnd they [who now deny Our messages] must surely have come across that town which was rained upon by a rain of evil: [A reference to Sodom and its destruction by a rain of "stone-hard blows of chastisement pre-ordained" (see 11:82 and the corresponding note). The phrase "they have come across" may be understood in either of two ways: (a) in its literal sense of chancing upon" or "passing by", in which case it applies to the Prophet's contemporaries and opponents, the pagan Meccans, whose customary caravan route to Syria passed close by the Dead Sea and the probable site of Sodom and Gomorrah; or (b) in the tropical sense of "becoming aware [of something]" through reading or hearsay - in which case it may be taken to refer to people of all times, and to the fact that the story of Sodom and Gomorrah is part and parcel of mankind's moral heritage.] have they, then, never beheld it [with their minds eye]? But nay, they would not believe in resurrection! [Lit., "they were wont not to look forward to (i.e., to expect or believe in) resurrection".]



al-Furqan 025:041

25:41 واذا راوك ان يتخذونك الا هزوا اهذا الذي بعث الله رسولا


TransliterationWa-itha raawka in yattakhithoonaka illa huzuwan ahatha allathee baAAatha Allahu rasoolan
LiteralAnd if they saw you, that they take you except mockingly/making fun: "Is that who God sent (as) a messenger?"

Yusuf AliWhen they see thee, they treat thee no otherwise than in mockery: "Is this the one whom Allah has sent as a messenger?"
PickthalAnd when they see thee (O Muhammad) they treat thee only as a jest (saying): Is this he whom Allah sendeth as a messenger?
Arberry And when they see thee, they take thee in mockery only: 'What, is this he whom God sent forth as a Messenger?
ShakirAnd when they see you, they do not take you for aught but a mockery: Is this he whom Allah has raised to be an messenger?
Sarwar(Muhammad), when they see you, they will only mock you and say, "Has God really sent him as a Messengers?
KhalifaWhen they saw you, they always ridiculed you: "Is this the one chosen by GOD to be a messenger?
Hilali/KhanAnd when they see you (O Muhammad SAW), they treat you only as a mockery (saying):"Is this the one whom Allah has sent as a Messenger?
H/K/SaheehAnd when they see you, [O Muúammad], they take you not except in ridicule, [saying], Is this the one whom Allah has sent as a messenger?
MalikWhenever they see you, they scoff at you, saying: "Is this the man whom Allah has sent as a Messenger?[41]
QXPHence, whenever they see you, they make you a target of their mockery saying, "Is this the one whom Allah has sent as a Messenger?
Maulana AliAnd when they see thee, they take thee for naught but a jest: Is this he whom Allah has raised to be a messenger?
Free MindsAnd if they see you they take you for a mockery: "Is this the one that God sent as a messenger?"
Qaribullah Whenever they see you, they mock you (saying): 'Is this whom Allah has sent as a Messenger?

George SaleWhen they see thee, they will receive thee only with scoffing, saying, is this he, whom God hath sent as his Apostle?
JM RodwellAnd when they see thee, they do but take thee as the subject of their railleries. "What! Is this he whom God has sent as an Apostle?

AsadHence, whenever they consider thee, [O Muhammad,] they but make thee a target of their mockery, [saying:] "Is this the one whom God has sent as an apostle?



al-Furqan 025:042

25:42 ان كاد ليضلنا عن الهتنا لولا ان صبرنا عليها وسوف يعلمون حين يرون العذاب من اضل سبيلا


TransliterationIn kada layudilluna AAan alihatina lawla an sabarna AAalayha wasawfa yaAAlamoona heena yarawna alAAathaba man adallu sabeelan
LiteralThat he was about to/almost to misguide us from our gods, except for that we were patient on it. And they will know when they see/understand the torture who (is) more misguided a way/path .

Yusuf Ali"He indeed would well-nigh have misled us from our gods, had it not been that we were constant to them!" - Soon will they know, when they see the Penalty, who it is that is most misled in Path!
PickthalHe would have led us far away from our gods if we had not been staunch to them. They will know, when they behold the doom, who is more astray as to the road.
Arberry Wellnigh he had led us astray from our gods, but that we kept steadfast to them.' Assuredly they shall know, when they see the chastisement, who is further astray from the way.
ShakirHe had well-nigh led us astray from our gods had we not adhered to them patiently! And they will know, when they see the punishment, who is straying farther off from the path.
SarwarHad we not been steadfast he would almost have led us astray from our gods." On facing torment they will soon know who had really gone astray.
Khalifa"He almost diverted us from our gods, if it were not that we steadfastly persevered with them." They will certainly find out, when they see the retribution, who are the real strayers from the path.
Hilali/Khan"He would have nearly misled us from our aliha (gods), had it not been that we were patient and constant in their worship!" And they will know when they see the torment, who it is that is most astray from the (Right) Path!
H/K/SaheehHe almost would have misled us from our gods had we not been steadfast in [worship of] them. But they are going to know, when they see the punishment, who is farthest astray in [his] way.
MalikHad we not stood firm, he (Muhammad) would have turned us away from our gods." Very soon, when they face the punishment, they will realize who actually went off the Right Path.[42]
QXPHe would have led us far away from our gods if we were not staunch to them." They will know, when they see the doom, as to who is more astray from the Path.
Maulana AliHe had well-nigh led us astray from our gods had we not adhered to them patiently! And they will know, when they see the chastisement, who is more astray from the path.
Free Minds"He nearly diverted us from our gods had we not been patient for them." They will learn when they see the retribution who is on a path most astray.
Qaribullah He would have mislead us from our gods, if we had not been steadfast to them. ' But they shall know who is further astray from the Path when they see the punishment.

George SaleVerily he had almost drawn us aside from the worship of our gods; if we had not firmly persevered in our devotion towards them. But they shall know hereafter, when they shall see the punishment prepared for them, who hath strayed more widely from the right path.
JM RodwellIndeed he had well nigh led us astray from our gods, had we not persevered steadfastly in their service." But in the end they shall know, when they shall see the punishment, who hath most strayed from the path.

AsadIndeed, he would well-nigh have led us astray from our deities, had we not been [so] steadfastly attached to them!" But in time, when they see the suffering [that awaits them], they will come to know who it was that went farthest astray from the path [of truth]!



al-Furqan 025:043

25:43 ارايت من اتخذ الهه هواه افانت تكون عليه وكيلا


TransliterationAraayta mani ittakhatha ilahahu hawahu afaanta takoonu AAalayhi wakeelan
LiteralDid you see who took/received his god (as) his self attraction for desire , so do you be on him a guardian/ally?

Yusuf AliSeest thou such a one as taketh for his god his own passion (or impulse)? Couldst thou be a disposer of affairs for him?
PickthalHast thou seen him who chooseth for his god his own lust? Wouldst thou then be guardian over him?
Arberry Hast thou seen him who has taken his caprice to be his god? Wilt thou be a guardian over them?
ShakirHave you seen him who takes his low desires for his god? Will you then be a protector over him?
SarwarHow can you be the guardian of those who have chosen their own desires as their Lord?
KhalifaHave you seen the one whose god is his own ego? Will you be his advocate?
Hilali/KhanHave you (O Muhammad SAW) seen him who has taken as his ilah (god) his own desire? Would you then be a Wakeel (a disposer of his affairs or a watcher) over him?
H/K/SaheehHave you seen the one who takes as his god his own desire? Then would you be responsible for him?
MalikHave you ever seen the one who has taken his own desires as his god? Would you take the responsibility of guiding him?[43]
QXPHave you seen him who has taken as god his own desire? Can you be an advocate responsible for him?
Maulana AliHast thou seen him who takes his low desires for his god? Wilt thou be a guardian over him?
Free MindsHave you seen the one who has taken his ego as his god? Will you be a caretaker over him?
Qaribullah Have you seen him who has made gods of his own desires? Would you be a guardian over him?

George SaleWhat thinkest thou? He who taketh his lust for his god; canst thou be his guardian?
JM RodwellWhat thinkest thou? He who hath taken his passions as a god-wilt thou be a guardian over him?

AsadHast thou ever considered [the kind of man] who makes his own desires his deity? Couldst thou, then, [O Prophet,] be held responsible for him?



al-Furqan 025:044

25:44 ام تحسب ان اكثرهم يسمعون او يعقلون ان هم الا كالانعام بل هم اضل سبيلا


TransliterationAm tahsabu anna aktharahum yasmaAAoona aw yaAAqiloona in hum illa kaal-anAAami bal hum adallu sabeelan
LiteralOr you think/suppose that most of them hear/listen or reason/comprehend , that they are except as the camels/livestock, but they are more misguided (in) a way/path .

Yusuf AliOr thinkest thou that most of them listen or understand? They are only like cattle;- nay, they are worse astray in Path.
PickthalOr deemest thou that most of them hear or understand? They are but as the cattle - nay, but they are farther astray?
Arberry Or deemest thou that most of them hear or understand? They are but as the cattle; nay, they are further astray from the way.
ShakirOr do you think that most of them do hear or understand? They are nothing but as cattle; nay, they are straying farther off from the path.
SarwarDo you think that most of them listen and understand? They are like cattle or even more, straying and confused.
KhalifaDo you think that most of them hear, or understand? They are just like animals; no, they are far worse.
Hilali/KhanOr do you think that most of them hear or understand? They are only like cattle; nay, they are even farther astray from the Path. (i.e. even worst than cattle).
H/K/SaheehOr do you think that most of them hear or reason? They are not except like livestock. Rather, they are [even] more astray in [their] way.
MalikOr do you think that most of them listen or try to understand? They are nothing but animals - nay, they are even further off the track![44]
QXPOr do you think that most of them really hear and use their reason? Nay! they are but like cattle. Nay, they are farther astray. (The cattle at least follow the Divine Laws instinctively).
Maulana AliOr thinkest thou that most of them hear or understand? They are but as the cattle; nay, they are farther astray from the path.
Free MindsOr do you think that most of them hear or understand? They are just like cattle. No, they are worse off.
Qaribullah Do you think that most of them can hear or understand? They are like cattle, no, they are further astray from the Path.

George SaleDost thou imagine that the greater part of them hear, or understand? They are no other than like the brute cattle; yea, they stray more widely from the true path.
JM RodwellThinkest thou that the greater part of them hear or understand? They are just like the brutes! Yes! they stray even further from the right way.

AsadOr dost thou think that most of them listen [to thy message] and use their reason? Nay, they are but like cattle - nay, they are even less conscious of the right way! [Lit., "they are farther astray from the path [of truth]": see note on 7:179.]



al-Furqan 025:045

25:45 الم تر الى ربك كيف مد الظل ولو شاء لجعله ساكنا ثم جعلنا الشمس عليه دليلا


TransliterationAlam tara ila rabbika kayfa madda alththilla walaw shaa lajaAAalahu sakinan thumma jaAAalna alshshamsa AAalayhi daleelan
LiteralDo you not see to your Lord how He extended/spread the shade ? And if He willed/wanted, He would have made it still/motionless, then We made/put the sun on it (as) a proof/evidence.

Yusuf AliHast thou not turned thy vision to thy Lord?- How He doth prolong the shadow! If He willed, He could make it stationary! then do We make the sun its guide;
PickthalHast thou not seen how thy Lord hath spread the shade - And if He willed He could have made it still - then We have made the sun its pilot;
Arberry Hast thou not regarded thy Lord, how He has stretched out the shadow? Had He willed, He would have made it still. Then We appointed the sun, to be a guide to it;
ShakirHave you not considered (the work of) your Lord, how He extends the shade? And if He had pleased He would certainly have made it stationary; then We have made the sun an indication of it
SarwarHave you not seen that your Lord increases the shadow. Had He wanted He would have made it stationary), and has made the sun their guide.
KhalifaHave you not seen how your Lord designed the shadow? If He willed, He could have made it fixed, then we would have designed the sun accordingly.
Hilali/KhanHave you not seen how your Lord spread the shadow. If He willed, He could have made it still then We have made the sun its guide (i.e. after the sunrise, it (the shadow) squeezes and vanishes at midnoon and then again appears in the afternoon with the decline of the sun, and had there been no sun light, there would have been no shadow).
H/K/SaheehHave you not considered your Lord how He extends the shadow, and if He willed, He could have made it stationary? Then We made the sun for it an indication.
MalikHave you not seen how your Lord extends a shadow? If He wanted, He could make it constant. Then We made the sun an indication of it;[45]
QXPAre you not aware of your Lord by His Works? - How He spread the shade. And if He Willed, He could have made it still! Then We have made the sun its pilot. (He could have designed the Solar System differently with the earth remaining stationary).
Maulana AliSeest thou not how thy Lord extends the shade? And if He pleased, He would have made it stationary. Then We have made the sun an indication of it,
Free MindsDid you not see to your Lord how He casts the shadow? And if He wished, He could have made it still, then We would have made the sun as a guide to it.
Qaribullah Do you not see how your Lord stretches the shadow? Had it been His will, He could have made it constant. Then He appointed the sun to be a guide to it;

George SaleDost thou not consider the works of thy Lord, how He stretcheth forth the shadow before sun-rise? If he had pleased, he would have made it immovable for ever. Then We cause the sun to rise, and to shew the same;
JM RodwellHast thou not seen how thy Lord lengtheneth out the shadow? Had He pleased he had made it motionless. But we made the sun to be its guide;

AsadArt thou not aware of thy Sustainer [through His works]? - how He causes the shadow to lengthen [towards the night] when, had He so willed, He could indeed have made it stand still: but then, We have made the sun its guide;



al-Furqan 025:046

25:46 ثم قبضناه الينا قبضا يسيرا


TransliterationThumma qabadnahu ilayna qabdan yaseeran
LiteralThen We grasped it to Us easy grasping .

Yusuf AliThen We draw it in towards Ourselves,- a contraction by easy stages.
PickthalThen We withdraw it unto Us, a gradual withdrawal?
Arberry thereafter We seize it to Ourselves, drawing it gently.
ShakirThen We take it to Ourselves, taking little by little.
SarwarThen He reduces it in gradual steps.
KhalifaBut we designed it to move slowly.
Hilali/KhanThen We withdraw it to Us a gradual concealed withdrawal.
H/K/SaheehThen We hold it in hand for a brief grasp.
Malikas the sun climbs up, We draw it in little by little towards Ourselves.[46]
QXPAnd then We gradually withdraw it to Us, a gradual withdrawal.
Maulana AliThen We take it to Ourselves, taking little by little.
Free MindsThen We retract it to us a simple retraction.
Qaribullah thereafter We seize it to Us withdrawing it gently.

George Saleand afterwards We contract it by an easy and gradual contraction.
JM RodwellThen draw it in unto Us with easy indrawing.

Asadand then, [after having caused it to lengthen,] We draw it in towards Ourselves with a gradual drawing-in. [I.e., "We cause it to contract in accordance with the `laws of nature' which We Ourselves have instituted." As in so many other instances in the Quran, the abrupt change from the third-person pronoun "He" to "We" is meant to illustrate the fact that God is indefinable, and that it is only the inadequacy of human speech - and, hence, of the human mind - that makes it necessary to refer to the Supreme Being by pronouns which in reality are applicable only to finite, created persons".]



al-Furqan 025:047

25:47 وهو الذي جعل لكم الليل لباسا والنوم سباتا وجعل النهار نشورا


TransliterationWahuwa allathee jaAAala lakumu allayla libasan waalnnawma subatan wajaAAala alnnahara nushooran
LiteralAnd He is who made/put for you the night (as) a cover/dress, and the sleep (for) rest/sleep , and He made/put the daytime (for) revival .

Yusuf AliAnd He it is Who makes the Night as a Robe for you, and Sleep as Repose, and makes the Day (as it were) a Resurrection.
PickthalAnd He it is Who maketh night a covering for you, and sleep repose, and maketh day a resurrection.
Arberry It is He who appointed the night for you to be a garment and sleep for a rest, and day He appointed for a rising.
ShakirAnd He it is Who made the night a covering for you, and the sleep a rest, and He made the day to rise up again.
SarwarIt is He who has made the night as a covering for you, sleep as a rest for you, and the day for you to rise again.
KhalifaHe is the One who designed the night to be a cover, and for you to sleep and rest. And He made the day a resurrection.
Hilali/KhanAnd it is He Who makes the night a covering for you, and the sleep (as) repose, and makes the day Nushoor (i.e. getting up and going about here and there for daily work, etc. after ones sleep at night or like resurrection after ones death).
H/K/SaheehAnd it is He who has made the night for you as clothing and sleep [a means for] rest and has made the day a resurrection.
MalikHe is the One Who has made the night a mantle for you, and sleep a rest, and made the day to rise up again.[47]
QXPAnd, He it is Who makes night a robe for you, and sleep a rest, and makes every day to be a resurrection.
Maulana AliAnd He it is Who made the night a covering for you, and sleep a rest, and He made the day to rise up again.
Free MindsAnd He is the One who made for you the night as a cover, and sleep for resting, and He made the day to move about in.
Qaribullah It is He who has appointed the night a mantle for you and sleep for a rest. The day He has appointed for rising.

George SaleIt is He who hath ordained the night to cover you as a garment; and sleep to give you rest; and hath ordained the day for waking.
JM RodwellHe it is who ordaineth the night as a garment, and sleep for rest, and ordaineth the day for waking up to life:

AsadAnd He it is who makes the night a garment for you, and [your] sleep a rest, and causes every [new] day to be a resurrection.



al-Furqan 025:048

25:48 وهو الذي ارسل الرياح بشرا بين يدي رحمته وانزلنا من السماء ماء طهورا


TransliterationWahuwa allathee arsala alrriyaha bushran bayna yaday rahmatihi waanzalna mina alssama-i maan tahooran
LiteralAnd He is who sent the winds/breezes (as) a good news between His mercy's hand, and We descended from the sky pure/clean water.

Yusuf AliAnd He it is Who sends the winds as heralds of glad tidings, going before His mercy, and We send down pure water from the sky,-
PickthalAnd He it is Who sendeth the winds, glad tidings heralding His mercy, and We send down purifying water from the sky,
Arberry And it is He who has loosed the winds, bearing good tidings before His mercy; and We sent down from heaven pure water
ShakirAnd He it is Who sends the winds as good news before His mercy; and We send down pure water from the cloud,
SarwarIt is He who sends the winds to you with the glad news of His mercy and who sends purifying rain from the sky
KhalifaHe is the One who sends the winds with good omens of His mercy, and we send down from the sky pure water.
Hilali/KhanAnd it is He Who sends the winds as heralds of glad tidings, going before His Mercy (rain), and We send down pure water from the sky,
H/K/SaheehAnd it is He who sends the winds as good tidings before His mercy, and We send down from the sky pure water
MalikHe is the One Who sends the winds as heralds announcing His Mercy and sends down pure water from the sky,[48]
QXPAnd, He is the One Who sends the winds, glad news of His coming Grace, and We send down pure water from the sky.
Maulana AliAnd He it is Who sends the winds as good news before His mercy; and We send down pure water from the clouds,
Free MindsAnd He is the One who sent the winds as glad tidings between the hands of His mercy. And We sent down from the sky water which is pure.
Qaribullah It is He who loosens the winds, bearing glad tidings before the Hands of His Mercy, and We have sent down pure water from the heaven,

George SaleIt is He who sendeth the winds, driving abroad the pregnant clouds, as the forerunners of his mercy: And We send down pure water from heaven,
JM RodwellHe it is who sendeth the winds as the forerunner of his mercy (rain); and pure water send we down from Heaven,

AsadAnd He it is who sends forth the winds as a glad tiding of His coming grace; and [thus, too,] We cause pure water to descend from the skies,



al-Furqan 025:049

25:49 لنحيي به بلدة ميتا ونسقيه مما خلقنا انعاما واناسي كثيرا


TransliterationLinuhyiya bihi baldatan maytan wanusqiyahu mimma khalaqna anAAaman waanasiyya katheeran
LiteralTo revive with it a dead/lifeless country/land , and We give it drink from what We created (from) camels/livestock and many humans/people.

Yusuf AliThat with it We may give life to a dead land, and slake the thirst of things We have created,- cattle and men in great numbers.
PickthalThat We may give life thereby to a dead land, and We give many beasts and men that We have created to drink thereof.
Arberry so that We might revive a dead land, and give to drink of it, of that We created, cattle and men a many.
ShakirThat We may give life thereby to a dead land and give it for drink, out of what We have created, to cattle and many people.
Sarwarto revive the barren land and provide water for many creatures, cattle, and people.
KhalifaWith it, we revive dead lands and provide drink for our creations - multitudes of animals and humans.
Hilali/KhanThat We may give life thereby to a dead land, and We give to drink thereof many of the cattle and men that We had created.
H/K/SaheehThat We may bring to life thereby a dead land and give it as drink to those We created of numerous livestock and men.
Malikso that with it We may give life to a dead land, and quench the thirst of countless animals and men that We have created.[49]
QXPThat We may give life with it to a dead land, and We provide drink for Our creations, a great many animals and human beings.
Maulana AliThat We may give life thereby to a dead land, and give it for drink to cattle and many people that We have created.
Free MindsSo that We can revive a dead land with it and We give to drink to Our creation of many of the livestock and mankind.
Qaribullah so, that with it We revive dead lands and provide drink for the cattle and the human We created.

George Salethat We may thereby revive a dead country, and give to drink thereof unto what We have created, both of cattle and men, in great numbers;
JM RodwellThat we may revive by it a dead land: and we give it for drink to our creation, beasts and men in numbers;

Asadso that We may bring dead land to life thereby, and give to drink thereof to many [beings] of Our creation, beasts as well as humans.



al-Furqan 025:050

25:50 ولقد صرفناه بينهم ليذكروا فابى اكثر الناس الا كفورا


TransliterationWalaqad sarrafnahu baynahum liyaththakkaroo faaba aktharu alnnasi illa kufooran
LiteralAnd We had purified it/detailed it linguistically between them (so) they mention/remember , so most of the people refused/hated except (insistent) disbelief.

Yusuf AliAnd We have distributed the (water) amongst them, in order that they may celebrate (our) praises, but most men are averse (to aught) but (rank) ingratitude.
PickthalAnd verily We have repeated it among them that they may remember, but most of mankind begrudge aught save ingratitude.
Arberry We have indeed turned it about amongst them, so that they may remember; yet most men refuse all but unbelief.
ShakirAnd certainly We have repeated this to them that they may be mindful, but the greater number of men do not consent to aught except denying.
SarwarWe send them rain from time to time so that they may take heed. Many people have responded, but ungratefully.
KhalifaWe have distributed it among them in exact measure, that they may take heed. But most people insist upon disbelieving.
Hilali/KhanAnd indeed We have distributed it (rain or water) amongst them in order that they may remember the Grace of Allah, but most men refuse (or deny the Truth or Faith) and accept nothing but disbelief or ingratitude.
H/K/SaheehAnd We have certainly distributed it among them that they might be reminded, but most of the people refuse except disbelief.
MalikWe distribute this water among them so that they may glorify Us, yet most people refuse to do anything except show ingratitude.[50]
QXPAnd verily, many times We have repeated all this to mankind, so that they might bear in mind. Yet most people refuse to be anything but ungrateful (for such Light-giving Guidance).
Maulana AliAnd certainly We repeat this to them that they may be mindful, but most men consent to naught but denying.
Free MindsAnd We have distributed it amongst them so that they may remember, but most people refuse to be anything but rejecters.
Qaribullah We have indeed turned it about them, so that they remember; yet most people refuse all except disbelief.

George Saleand We distribute the same among them at various times, that they may consider: But the greater part of men refuse to consider, only out of ingratitude.
JM RodwellAnd we distribute it among them on all sides, that they may reflect: but most men refuse to be aught but thankless.

AsadAnd, indeed, many times have We repeated [all] this unto men, so that they might take it to heart: but most men refuse to be aught but ingrate. [Lit., "have We turned it over (sarrafnahu) among them": a reference to the frequent, many-faceted reiteration, in the Quran as well as in earlier revelations, of all the evidence unmistakably pointing to the existence of a conscious Creator (Zamakhshari.)



al-Furqan 025:051

25:51 ولو شئنا لبعثنا في كل قرية نذيرا


TransliterationWalaw shi/na labaAAathna fee kulli qaryatin natheeran
LiteralAnd if We willed/wanted, We would have sent in every village/urban city a warner/giver of notice .

Yusuf AliHad it been Our Will, We could have sent a warner to every centre of population.
PickthalIf We willed, We could raise up a warner in every village.
Arberry If We had willed, We would have raised up in every city a warner.
ShakirAnd if We had pleased We would certainly have raised a warner in every town.
SarwarHad We wanted We could have sent a Prophet to every town.
KhalifaIf we willed, we could have sent to every community a warner.
Hilali/KhanAnd had We willed, We would have raised a warner in every town.
H/K/SaheehAnd if We had willed, We could have sent into every city a warner.
MalikHad it been Our Will, We could have sent a Warner to every town,[51]
QXPNow had We so Willed, We could have continued to raise up a Warner in every single community. (But, time has now come for the Eternal, Universal Message, the Qur'an (25:1)).
Maulana AliAnd if We pleased, We could raise a warner in every town.
Free MindsAnd if We wish, We could send to every town a warner.
Qaribullah Had it been Our will, We could have raised a warner in every village.

George SaleIf We had pleased, We had sent a preacher unto every city:
JM RodwellHad we pleased, we had raised up a warner in every city.

AsadNow had We so willed. We could have [continued as before and] raised up a [separate] warner in every single community: [Sc., "but We have willed instead that Muhammad be Our last prophet and, hence, a warner unto all people for all times to come".]



al-Furqan 025:052

25:52 فلاتطع الكافرين وجاهدهم به جهادا كبيرا


TransliterationFala tutiAAi alkafireena wajahidhum bihi jihadan kabeeran
LiteralSo do not obey the disbelievers and struggle against them with it great struggling/defending for the faith.

Yusuf AliTherefore listen not to the Unbelievers, but strive against them with the utmost strenuousness, with the (Qur'an).
PickthalSo obey not the disbelievers, but strive against them herewith with a great endeavour.
Arberry So obey not the unbelievers, but struggle with them thereby mightily.
ShakirSo do not follow the unbelievers, and strive against them a mighty striving with it.
SarwarDo not yield to the unbelievers but launch a great campaign against them with the help of the Quran.
KhalifaTherefore, do not obey the disbelievers, and strive against them with this, a great striving.
Hilali/KhanSo obey not the disbelievers, but strive against them (by preaching) with the utmost endeavour, with it (the Quran).
H/K/SaheehSo do not obey the disbelievers, and strive against them with the Qurâ an a great striving.
Maliktherefore, do not yield to the unbelievers, and make Jihad (strive) against them with this Qur'an, a mighty Jihad (strenuous striving).[52]
QXPHence, (O Prophet) Disregard the likes and dislikes of the rejecters, but strive hard against them by means of this, with utmost striving. (Jihadan Kabira = The Great Jihad by means of this Qur'an).
Maulana AliSo obey not the disbelievers, and strive against them a mighty striving with it.
Free MindsSo do not obey the rejecters, and strive against them with it in a great striving.
Qaribullah So do not obey the unbelievers, but struggle mightily with it (the Koran).

George SaleWherefore do not thou obey the unbelievers; but oppose them herewith, with a strong opposition.
JM RodwellGive not way therefore to the Infidels, but by means of this Koran strive against them with a mighty strife.

Asadhence, do not defer to [the likes and dislikes of] those who deny the truth, but strive hard against them, by means of this [divine writ], with utmost striving.



al-Furqan 025:053

25:53 وهو الذي مرج البحرين هذا عذب فرات وهذا ملح اجاج وجعل بينهما برزخا وحجرا محجورا


TransliterationWahuwa allathee maraja albahrayni hatha AAathbun furatun wahatha milhun ojajun wajaAAala baynahuma barzakhan wahijran mahjooran
LiteralAnd He is who mixed/set loose the two large bodies of water that (is) fresh/delightful very sweet/fresh, and that is salty salty and bitter, and He made/put between them (B) a barrier and (an) obstruction obstructed .254

Yusuf AliIt is He Who has let free the two bodies of flowing water: One palatable and sweet, and the other salt and bitter; yet has He made a barrier between them, a partition that is forbidden to be passed.
PickthalAnd He it is Who hath given independence to the two seas (though they meet); one palatable, sweet, and the other saltish, bitter; and hath set a bar and a forbidding ban between them.
Arberry And it is He who let forth the two seas, this one Sweet, grateful to taste, and this salt, bitter to the tongue, and He set between them a barrier, and a ban forbidden.
ShakirAnd He it is Who has made two seas to flow freely, the one sweet that subdues thirst by its sweetness, and the other salt that burns by its saltness; and between the two He has made a barrier and inviolable obstruction.
SarwarIt is He who has joined the two seas; one palatable and sweet, the other bitterly salty and has established a barrier between them as a partition.
KhalifaHe is the One who merges the two seas; one is fresh and palatable, while the other is salty and undrinkable. And He separated them with a formidable, inviolable barrier (evaporation).
Hilali/KhanAnd it is He Who has let free the two seas (kinds of water), one palatable and sweet, and the other salt and bitter, and He has set a barrier and a complete partition between them.
H/K/SaheehAnd it is He who has released [simultaneously] the two seas, one fresh and sweet and one salty and bitter, and He placed between them a barrier and prohibiting partition.
MalikHe is the One Who has made the two seas rolling, the one sweet and fresh, the other salt and bitter, and set a rampart between them, an insurmountable barrier.[53]
QXPAnd He it is Who has given freedom of movement to the two kinds of great bodies of water; one is palatable and fresh, the other salt and bitter. Yet, He has made a barrier between them, a partition that is not to be passed. (35:12). (Please see (18:60) for two streams in a different implication).
Maulana AliAnd He it is Who has made the two seas to flow freely, the one sweet, very sweet, and the other saltish, bitter. And between the two He has made a barrier and inviolable obstruction.
Free MindsAnd He is the One who merges the two bodies of water. This is fresh and palatable and this is salty and bitter. And He made between them a partition and an inviolable barrier.
Qaribullah It was He who let forth the two seas, this one is palatably sweet and this salt, a bitter taste, and He set a barrier between them, and a refuge which is forbidden.

George SaleIt is He who hath let loose the two seas; this fresh and sweet, and that salt and bitter: And hath placed between them a bar, and a bound which cannot be passed.
JM RodwellAnd He it is who hath let loose the two seas, the one sweet, fresh; and the other salt, bitter; and hath put an interspace between them, and a barrier that cannot be passed.

AsadAND HE it is who has given freedom of movement to the two great bodies of water - [The noun bahr, usually signifying "sea", is also applied to large agglomerations of sweet water, like rivers, lakes, etc.; in the above context, the dual al-bahrayn denotes "the two great bodies [or "kinds"] of water" - the salty and the sweet - existing side by side on earth.] the one sweet and thirst-allaying, and the other salty and bitter - and yet has wrought between them a barrier and a forbidding ban. [I.e., has caused them - as if by an invisible barrier - to remain distinct in kind despite their continuous meeting and mingling in the oceans: an indirect reminder of God's planning creativeness inherent in the cyclic transformation of water - its evaporation from the salty seas, followed by a formation of clouds, their condensation into rain and snow which feed springs and rivers, and its return to the seas. Some Muslim mystics see in this stress on the two kinds of water an allegory of the gulf - and, at the same time, interaction - between man's spiritual perceptions, on the one hand, and his worldly needs and passions, on the other.]



al-Furqan 025:054

25:54 وهو الذي خلق من الماء بشرا فجعله نسبا وصهرا وكان ربك قديرا


TransliterationWahuwa allathee khalaqa mina alma-i basharan fajaAAalahu nasaban wasihran wakana rabbuka qadeeran
LiteralAnd He is who created from the water a human so He made/put him a relationship/kinship and relations through marriage, and your Lord was/is capable/able/overpowering .

Yusuf AliIt is He Who has created man from water: then has He established relationships of lineage and marriage: for thy Lord has power (over all things).
PickthalAnd He it is Who hath created man from water, and hath appointed for him kindred by blood and kindred by marriage; for thy Lord is ever Powerful.
Arberry And it is He who created of water a mortal, and made him kindred of blood and marriage; thy Lord is All-powerful.
ShakirAnd He it is Who has created man from the water, then He has made for him blood relationship and marriage relationship, and your Lord is powerful.
SarwarIt is He who has created the human being from water to have relationships of both lineage and wedlock. Your Lord has all power.
KhalifaHe is the One who created from water a human being, then made him reproduce through marriage and mating. Your Lord is Omnipotent.
Hilali/KhanAnd it is He Who has created man from water, and has appointed for him kindred by blood, and kindred by marriage. And your Lord is Ever All-Powerful to do what He will.
H/K/SaheehAnd it is He who has created from water a human being and made him [a relative by] lineage and marriage. And ever is your Lord competent [concerning creation].
MalikHe is the One Who has created man from water, then made for him blood relationships and that of marriage relationships, your Lord is indeed All-Powerful.[54]
QXPAnd He it is Who has created the human being from this very water, (21:30), (24:45) and then He has established relationships by lineage and by marriage, for, your Lord is the Designer of all things. (The best relationships are established on the basis of Ideology (3:102), (49:10-13)).
Maulana AliAnd He it is Who has created man from water, then He has made for him blood-relationship and marriage-relationship. And thy Lord is ever Powerful.
Free MindsAnd He is the One who created a human being from the water, so He made for him blood kin and mates. And your Lord is Capable.
Qaribullah And it is He who created the human from water and gave him kindred of blood and of marriage. Your Lord is the Powerful.

George SaleIt is He who hath created man of water; and hath made him to bear the double relation of consanguinity and affinity; for thy Lord is powerful.
JM RodwellAnd it is He who hath created man of water, and established between them the ties of kindred and affinity: and potent is thy Lord.

AsadAnd He it is who out of this [very] water has created man, [See second half of 21:30 where the creation of "every living thing out of water" is spoken of, as well as 24:45, which mentions in this connection the entire animal world (including, of course, man).] and has endowed him with [the consciousness of] descent and marriage-tie: [I.e., has enabled him to attribute spiritual value to, and to derive strength from, his organic and social relationships.] for thy Sustainer is ever infinite in His power.



al-Furqan 025:055

25:55 ويعبدون من دون الله مالاينفعهم ولايضرهم وكان الكافر على ربه ظهيرا


TransliterationWayaAAbudoona min dooni Allahi ma la yanfaAAuhum wala yadurruhum wakana alkafiru AAala rabbihi thaheeran
LiteralAnd they worship from other that God what does not benefit them, and nor harms them, and the disbeliever was/is on (against) his Lord a supporter/helper.

Yusuf AliYet do they worship, besides Allah, things that can neither profit them nor harm them: and the Misbeliever is a helper (of Evil), against his own Lord!
PickthalYet they worship instead of Allah that which can neither benefit them nor hurt them. The disbeliever was ever a partisan against his Lord.
Arberry And they serve, apart from God, what neither profits them nor hurts them; and the unbeliever is ever a partisan against his Lord.
ShakirAnd they serve besides Allah that which neither profits them nor causes them harm; and the unbeliever is a partisan against his Lord.
SarwarThey worship besides God things that can neither benefit nor harm them. The unbelievers are defiant against their Lord.
KhalifaYet, they still set up beside GOD idols that cannot benefit them, nor harm them. Indeed, the disbeliever is an enemy of his Lord.
Hilali/KhanAnd they (disbelievers, polytheists, etc.) worship besides Allah, that which can neither profit them nor harm them, and the disbeliever is ever a helper (of the Satan) against his Lord.
H/K/SaheehBut they worship rather than Allah that which does not benefit them or harm them, and the disbeliever is ever, against his Lord, an assistant [to Satan].
MalikYet they worship those deities besides Allah which can neither help nor harm them, over and above this, the unbeliever has become a helper of every rebel against his own Lord.[55]
QXPYet they serve instead of Allah that which can neither benefit them nor harm them. Indeed, the rejecter of the Truth, (regardless of his origin and relationship), joins hands with another rejecter against his own Sustainer. (Zaheer = Helper. Ideology vs. relatives (11:45-47), (66:10)).
Maulana AliAnd they serve besides Allah that which can neither profit them, nor harm them. And the disbeliever is ever an aider against his Lord.
Free MindsAnd they serve besides God what does not benefit them nor harm them. And the rejecter is always set-against his Lord.
Qaribullah Yet they (the unbelievers) worship, other than Allah, that which can neither benefit nor harm them. Surely, the unbeliever is ever a partisan against his Lord.

George SaleThey worship, besides God, that which can neither profit them nor hurt them: And the unbeliever is an assistant of the devil against his Lord.
JM RodwellYet beside God do they worship what can neither help nor hurt them: and the Infidel is Satan's helper against his Lord:

AsadAnd yet, some people [lit., "they".] worship, instead of God, things that can neither benefit them nor harm them: thus, he who denies the truth does indeed turn his back on his Sustainer!



al-Furqan 025:056

25:56 وماارسلناك الا مبشرا ونذيرا


TransliterationWama arsalnaka illa mubashshiran wanatheeran
LiteralAnd We did not send you except (as) an announcer of good news and a warner .

Yusuf AliBut thee We only sent to give glad tidings and admonition.
PickthalAnd We have sent thee (O Muhammad) only as a bearer of good tidings and a warner.
Arberry We have sent thee not, except good tidings to bear, and warning.
ShakirAnd We have not sent you but as a giver of good news and as a warner.
SarwarWe have sent you for no other reason but to be a bearer of glad news and warning.
KhalifaWe have sent you (Rashad) as a deliverer of good news, as well as a warner.
Hilali/KhanAnd We have sent you (O Muhammad SAW ) only as a bearer of glad tidings and a warner.
H/K/SaheehAnd We have not sent you, [O Muúammad], except as a bringer of good tidings and a warner.
MalikBut O Muhammad! We have sent you only to proclaim good news and to give warning.[56]
QXPYet We have sent you (O Prophet) only as a bearer of glad news and a Warner.
Maulana AliAnd We have not sent thee but as a giver of good news and as a warner.
Free MindsAnd We have not sent you except as a bearer of good news and a warner.
Qaribullah We did not send you but as a bearer of glad tidings and as a warner.

George SaleWe have sent thee to be no other than a bearer of good tidings, and a denouncer of threats.
JM RodwellStill we have sent thee only as a herald and a warner.

AsadYet [withal, O Prophet,] We have sent thee only as a herald of glad tidings and a warner.



al-Furqan 025:057

25:57 قل مااسألكم عليه من اجر الا من شاء ان يتخذ الى ربه سبيلا


TransliterationQul ma as-alukum AAalayhi min ajrin illa man shaa an yattakhitha ila rabbihi sabeelan
LiteralSay: "I do not ask/demand of you on it from a wage/fee except who willed/wanted that he takes to His Lord a way/path ."

Yusuf AliSay: "No reward do I ask of you for it but this: that each one who will may take a (straight) Path to his Lord."
PickthalSay: I ask of you no reward for this, save that whoso will may choose a way unto his Lord.
Arberry Say: 'I do not ask of you a wage for this, except for him who wishes to take to his Lord a way.'
ShakirSay: I do not ask you aught in return except that he who will, may take the way to his Lord.
SarwarTell them, "I ask no recompense for my preaching to you, except the fact that whoever wants should choose the way of God."
KhalifaSay, "I do not ask you for any money. All I seek is to help you find the right path to your Lord, if this is what you choose."
Hilali/KhanSay: "No reward do I ask of you for this (that which I have brought from my Lord and its preaching, etc.), save that whosoever wills, may take a Path to his Lord.
H/K/SaheehSay, I do not ask of you for it any payment only that whoever wills might take to his Lord a way.
MalikSay: "I ask of you no recompense for this work except that he who wants, may take the Right Way to his Lord."[57]
QXPSay, "I ask you no reward for it but this: That whoever wishes, may take a Path to his Lord." (34:47), (42:13).
Maulana AliSay: I ask of you naught in return for it except that he who will may take a way to his Lord.
Free MindsSay: "I do not ask you for a wage; but for whoever chooses to make a path to his Lord."
Qaribullah Say: 'I demand of you no wage for this except for he who wishes to take the Path to his Lord. '

George SaleSay, I ask not of you any reward for this my preaching; besides the conversion of him who shall desire to take the way unto his Lord.
JM RodwellSAY: I ask of you no recompense for it, except from him who is willing to take the way to his Lord.

AsadSay: "For this, no reward do I ask of you [- no reward] other than that he who so wills may unto his Sustainer find a way!"



al-Furqan 025:058

25:58 وتوكل على الحي الذي لايموت وسبح بحمده وكفى به بذنوب عباده خبيرا


TransliterationWatawakkal AAala alhayyi allathee la yamootu wasabbih bihamdihi wakafa bihi bithunoobi AAibadihi khabeeran
LiteralAnd rely/depend on the alive/live who does not die, and praise/glorify with His praise/gratitude , and enough/sufficient with Him, with His worshippers'/slaves' crimes (as) an expert/experienced.

Yusuf AliAnd put thy trust in Him Who lives and dies not; and celebrate his praise; and enough is He to be acquainted with the faults of His servants;-
PickthalAnd trust thou in the Living One Who dieth not, and hymn His praise. He sufficeth as the Knower of His bondmen's sins,
Arberry Put thy trust in the Living God, the Undying, and proclaim His praise. Sufficiently is He aware of His servants sins
ShakirAnd rely on the Ever-living Who dies not, and celebrate His praise; and Sufficient is He as being aware of the faults of His servants,
SarwarAlso trust in the Living One who never dies and glorify Him with His praise. He has sufficient knowledge of the sins of His servants.
KhalifaYou shall put your trust in the One who is Alive - the One who never dies - and praise Him and glorify Him. He is fully Cognizant of His creatures' sins.
Hilali/KhanAnd put your trust (O Muhammad SAW) in the Ever Living One Who dies not, and glorify His Praises, and Sufficient is He as the All-Knower of the sins of His slaves;
H/K/SaheehAnd rely upon the Ever-Living who does not die, and exalt [Allah] with His praise. And sufficient is He to be, with the sins of His servants, Acquainted
MalikPut your trust in the Ever-Living (Allah) Who never dies: celebrate His praise, for He Alone is sufficient to be aware of the sins of His servants.[58]
QXPAnd put your trust in Him Who lives, and dies not, and strive to manifest His Praise. He suffices as the Knower of where His servants trail behind.
Maulana AliAnd rely on the Ever-Living Who dies not, and celebrate His praise. And sufficient is He as being Aware of His servants’ sins,
Free MindsAnd put your trust in the Eternal Who does not die, and glorify His praise. It is enough for Him that He is expert in the sins of His servants.
Qaribullah Put your trust in the All Living who never dies, and exalt with His praise, He is sufficiently aware of His worshipers' sins.

George SaleAnd do thou trust in Him who liveth, and dieth not; and celebrate his praise: -- He is sufficiently acquainted with the faults of his servants: --
JM RodwellAnd put thou thy trust in Him that liveth and dieth not, and celebrate his praise; (He fully knoweth the faults of his servants)

AsadHence, place thy trust in the Living One who dies not, and extol His limitless glory and praise: for none is as aware as His creatures' sins as He -



al-Furqan 025:059

25:59 الذي خلق السماوات والارض ومابينهما في ستة ايام ثم استوى على العرش الرحمن فسأل به خبيرا


TransliterationAllathee khalaqa alssamawati waal-arda wama baynahuma fee sittati ayyamin thumma istawa AAala alAAarshi alrrahmanu fais-al bihi khabeeran
LiteralWho created the skies/space and the earth/Planet Earth and what is between them both in six days, then He aimed/tended to on the throne , the merciful, so ask/question with Him (about) an expert/experienced.

Yusuf AliHe Who created the heavens and the earth and all that is between, in six days, and is firmly established on the Throne (of Authority): Allah Most Gracious: ask thou, then, about Him of any acquainted (with such things).
PickthalWho created the heavens and the earth and all that is between them in six Days, then He mounted the Throne. The Beneficent! Ask anyone informed concerning Him!
Arberry who created the heavens and the earth, and what between them is, in six days, then sat Himself upon the Throne, the All-compassionate: ask any informed of Him!
ShakirWho created the heavens and the earth and what is between them in six periods, and He is firmly established on the throne of authority; the Beneficent Allah, so ask respecting it one aware.
SarwarIt is He who created the heavens and the earth and all that is between them in six days and then He established His domination over the Throne. He is the Beneficent God. Refer to Him as the final authority.
KhalifaHe is the One who created the heavens and the earth, and everything between them, in six days, then assumed all authority. The Most Gracious; ask about Him those who are well founded in knowledge.
Hilali/KhanWho created the heavens and the earth and all that is between them in six Days. Then He Istawa (rose over) the Throne (in a manner that suits His Majesty). The Most Beneficent (Allah)! Ask Him (O Prophet Muhammad SAW), (concerning His Qualities, His rising over His Throne, His creations, etc.), as He is Al-Khabeer (The All-Knower of everything i.e. Allah).
H/K/SaheehHe who created the heavens and the earth and what is between them in six days and then established Himself above the Throne the Most Merciful, so ask about Him one well informed.
MalikThe One Who created the heavens and the earth and all that is between them in six days, and is firmly established on the Throne of authority; the Compassionate (Allah): as to His Glory, ask the one who knows.[59]
QXPHe who has created the heavens and the earth and all that is between them in six stages, and is established on the Throne of Supreme Control, the Beneficent! About Him, ask the One Who is Aware (reflecting on this Revelation and on the Universe).
Maulana AliWho created the heavens and the earth and what is between them in six periods, and He is established on the Throne of Power, the Beneficent. So ask respecting Him one aware.
Free MindsThe One who created the heavens and the Earth and what is between them in six days, then He settled to the throne. The Almighty; so ask Him for He is Expert.
Qaribullah (It is) He who, in six days created the heavens and the earth and all that lies between them, and then He willed to the Throne. The Merciful; ask about Him from he who knows Him.

George SaleWho hath created the heavens and the earth, and whatever is between them, in six days; and then ascended his throne; the Merciful. Ask now the knowing concerning Him.
JM Rodwellwho in six days created the Heavens and the Earth, and whatever is between them, then mounted his Throne: the God of Mercy! Ask now of the Wise concerning Him.

AsadHe who has created the heavens and the earth and all that is between them in six aeons, and is established on the throne of His almightiness: [See note on the first sentence of 7:54.] the Most Gracious! Ask, then, about Him, [the] One who is [truly] aware. [I.e., "ask God Himself": since He alone holds the keys to the mysteries of the universe, it is only by observing His creation and listening to His revealed messages that man can obtain a glimpse, however distant, of God's Own reality.]



al-Furqan 025:060

25:60 واذا قيل لهم اسجدوا للرحمن قالوا وماالرحمن انسجد لما تامرنا وزادهم نفورا


TransliterationWa-itha qeela lahumu osjudoo lilrrahmani qaloo wama alrrahmanu anasjudu lima ta/muruna wazadahum nufooran
LiteralAnd if (it) was said to them: "Prostrate to the merciful." They said: "And what (is) the merciful? Do we prostrate to what you order/command us?" And (it) increased them hastening away with aversion.

Yusuf AliWhen it is said to them, "Prostrate to (Allah) Most Gracious!", they say, "And what is (Allah) Most Gracious? Shall we prostrate to that which thou commandest us?" And it increases their flight (from the Truth).
PickthalAnd when it is said unto them: Prostrate to the Beneficent! they say: And what is the Beneficent? Are we to prostrate to whatever thou (Muhammad) biddest us? And it increaseth aversion in them.
Arberry But when they are told, 'Bow yourselves to the All-merciful,' they say, 'And what is the All-merciful? Shall we bow ourselves to what thou biddest us?' And it increases them in aversion.
ShakirAnd when it is said to them: Prostrate to the Beneficent Allah, they say: And what is the Allah of beneficence? Shall we prostrate to what you bid us? And it adds to their aversion.
SarwarWhen they are told to prostrate themselves before the Beneficent God, they say, "Who is the Beneficent God? Why should we prostrate ourselves before the one whom you have commanded us to?" This only increases their rebelliousness.
KhalifaWhen they are told, "Fall prostrate before the Most Gracious," they say, "What is the Most Gracious? Shall we prostrate before what you advocate?" Thus, it only augments their aversion.
Hilali/KhanAnd when it is said to them: "Prostrate to the Most Beneficent (Allah)! They say: "And what is the Most Beneficent? Shall we fall down in prostration to that which you (O Muhammad SAW) command us?" And it increases in them only aversion.
H/K/SaheehAnd when it is said to them, Prostrate to the Most Merciful, they say, And what is the Most Merciful? Should we prostrate to that which you order us? And it increases them in aversion.
MalikWhen it is said to them, "Prostrate yourselves before the Most Compassionate," they ask: "Who is that Most Compassionate? Are we to prostrate just because you order us to?" It merely increases their disdain.[60]
QXPYet when it is said to them, "Adore the Beneficent!" They say, "What is the Beneficent? Are we to adore just what you say?" And it merely increases them in disgust.
Maulana AliAnd when it is said to them: Make obeisance to the Beneficent, they say: And what is the Beneficent? Shall we make obeisance to what thou biddest us? And it adds to their aversion.
Free MindsAnd if they are told: "Prostrate to the Almighty." They Say: "And what is the Almighty? Shall we prostrate to what you order us?" And it increases their aversion.
Qaribullah When it is said to them: 'Prostrate yourselves before the Merciful', they ask: 'And what is the Merciful? Shall we prostrate ourselves to whatever you bid us? ' And it increases their aversion.

George SaleWhen it is said unto the unbelievers, adore the Merciful; they reply, and who is the Merciful? Shall we adore that which thou commandest us? And this precept causeth them to fly the faster from the faith.
JM RodwellBut when it is said to them, "Bow down before the God of Mercy," they say, "Who is the God of Mercy? Shall we bow down to what thou biddest?" And they fly from thee the more.

AsadYet when they [who are bent on denying the truth! are told, "Prostrate yourselves before the Most Gracious." they are wont to ask, "And [who and] what is the Most Gracious? Are we to prostrate ourselves before whatever thou biddest us [to worship]?" - and so [thy call] but increases their aversion,



al-Furqan 025:061

25:61 تبارك الذي جعل في السماء بروجا وجعل فيها سراجا وقمرا منيرا


TransliterationTabaraka allathee jaAAala fee alssama-i buroojan wajaAAala feeha sirajan waqamaran muneeran
LiteralBlessed (is) who made/put in the sky/space constellations and He made/put in it a lamp (light) and a luminous moon .

Yusuf AliBlessed is He Who made constellations in the skies, and placed therein a Lamp and a Moon giving light;
PickthalBlessed be He Who hath placed in the heaven mansions of the stars, and hath placed therein a great lamp and a moon giving light!
Arberry Blessed be He who has set in heaven constellations, and has set among them a lamp, and an illuminating moon.
ShakirBlessed is He Who made the constellations in the heavens and made therein a lamp and a shining moon.
SarwarBlessed is He who has established constellations in the sky and made therein a lamp and a shining moon.
KhalifaMost blessed is the One who placed constellations in the sky, and placed in it a lamp, and a shining moon.
Hilali/KhanBlessed be He Who has placed in the heaven big stars, and has placed therein a great lamp (sun), and a moon giving light.
H/K/SaheehBlessed is He who has placed in the sky great stars and placed therein a [burning] lamp and luminous moon.
MalikBlessed is the One Who has decked the sky with constellations and placed in it a lamp and a shining moon.[61]
QXPBlessed is He (the Beneficent) Who set up in the sky great constellations, and put therein a radiant Lamp, and a Moon giving light.
Maulana AliBlessed is He Who made the stars in the heavens and made therein a sun and a moon giving light!
Free MindsBlessed is the One Who made towers in the universe and He made in it a beacon and a shining moon.
Qaribullah Blessed be He who has set the constellations in the heaven, and set amongst them a sun, and an illuminating moon.

George SaleBlessed be He who hath placed the twelve signs in the heavens; and hath placed therein a lamp by day, and the moon which shineth by night!
JM RodwellBlessed be He who hath placed in the Heaven the sign of the Zodiac! who hath placed in it the Lamp of the Sun, and the light-giving Moon!

AsadHALLOWED is He who has set up in the skies great constellations, and has placed among them a [radiant] lamp and a light-giving moon. [See 10:5, where the sun is spoken of as "a [source of] radiant light", explained in the corresponding note. For my rendering of buruj as "great constellations", see note on 15:16.]



al-Furqan 025:062

25:62 وهو الذي جعل الليل والنهار خلفة لمن اراد ان يذكر او اراد شكورا


TransliterationWahuwa allathee jaAAala allayla waalnnahara khilfatan liman arada an yaththakkara aw arada shukooran
LiteralAnd He is who made/put the night and the daytime different/succeeding (one another) to who wanted that he remembers or wanted gratefulness .

Yusuf AliAnd it is He Who made the Night and the Day to follow each other: for such as have the will to celebrate His praises or to show their gratitude.
PickthalAnd He it is Who hath appointed night and day in succession, for him who desireth to remember, or desireth thankfulness.
Arberry And it is He who made the night and day a succession for whom He desires to remember or He desires to be thankful.
ShakirAnd He it is Who made the night and the day to follow each other for him who desires to be mindful or desires to be thankful.
SarwarIt is He who has made the night and the day, one proceeding the other, for whoever wants to take heed or give thanks.
KhalifaHe is the One who designed the night and the day to alternate: a sufficient proof for those who wish to take heed, or to be appreciative.
Hilali/KhanAnd He it is Who has put the night and the day in succession, for such who desires to remember or desires to show his gratitude.
H/K/SaheehAnd it is He who has made the night and the day in succession for whoever desires to remember or desires gratitude.
MalikHe is the One Who has caused the night and the day to succeed each other, for him who desires to learn a lesson or desires to render thanks.[62]
QXPAnd He it is Who causes the night and the day to succeed each other. (Therein is sufficient sign) for him who is determined to understand the Truth, and who is determined to be appreciative of the Guidance.
Maulana AliAnd He it is, Who made the night and the day to follow each other, for him who desires to be mindful or desires to be thankful.
Free MindsAnd He is the One Who made the night and the day in succession, for those who wish to remember or wish to be thankful.
Qaribullah It is He who has made the night and day follow each other for those whom He desires to remember or He desires to be thankful.

George SaleIt is He who hath ordained the night and the day to succeed each other, for the observation of him who will consider, or desireth to shew his gratitude.
JM RodwellAnd it is He who hath ordained the night and the day to succeed one another for those who desire to think on God or desire to be thankful.

AsadAnd He it is who causes the night and the day to succeed one another, [revealing Himself in His works] unto him who has the will to take thought - that is has the will to be grateful. [Lit., "or" (aw) - a particle which obviously does not denote here an alternative but, rather, an explanatory amplification, similar to the expression "in other words".]



al-Furqan 025:063

25:63 وعباد الرحمن الذين يمشون على الارض هونا واذا خاطبهم الجاهلون قالوا سلاما


TransliterationWaAAibadu alrrahmani allatheena yamshoona AAala al-ardi hawnan wa-itha khatabahumu aljahiloona qaloo salaman
LiteralAnd the merciful's worshippers/slaves (are) those who walk on the land/earth quietly/tranquilly , and if the lowly/ignorant conversed with them , they said: "Greeting/peace ."

Yusuf AliAnd the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, "Peace!";
PickthalThe (faithful) slaves of the Beneficent are they who walk upon the earth modestly, and when the foolish ones address them answer: Peace;
Arberry The servants of the All-merciful are those who walk in the earth modestly and who, when the ignorant address them, say, 'Peace';
ShakirAnd the servants of the Beneficent Allah are they who walk on the earth in humbleness, and when the ignorant address them, they say: Peace.
Sarwar(Among) the servants of the Beneficent God are those who walk gently on the earth and when addressed by the ignorant ones, their only response is, "Peace be with you."
KhalifaThe worshipers of the Most Gracious are those who tread the earth gently, and when the ignorant speak to them, they only utter peace.
Hilali/KhanAnd the slaves of the Most Beneficent (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness.
H/K/SaheehAnd the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace,
MalikTrue servants of the Compassionate (Allah) are those who walk on the earth in humility and when the ignorant people address them, they say: "Peace;"[63]
QXPThe true servants of the Beneficent are those who: Walk upon the earth humbly. And when the ignorant ones address them, they say, "Peace!" (3:138), (22:41), (31:17-18).
Maulana AliAnd the servants of the Beneficent are they who walk on the earth in humility, and when the ignorant address them, they say, Peace!
Free MindsAnd the servants of the Almighty who walk on the Earth in humility and if the ignorant speak to them, they Say: "Peace."
Qaribullah The worshipers of the Merciful are those who walk humbly on the earth, and when the ignorant address them say: 'Peace, '

George SaleThe servants of the Merciful are those who walk meekly on the earth, and, when the ignorant speak unto them, answer, peace:
JM RodwellAnd the servants of the God of Mercy are they who walk upon the Earth softly; and when the ignorant address them, they reply, "Peace!"

AsadFor, [true] servants of the Most Gracious are [only] they who walk gently on earth, and who, whenever the foolish address them, [Sc., "with the aim to ridicule them or to argue against their beliefs".] reply with [words of] peace;



al-Furqan 025:064

25:64 والذين يبيتون لربهم سجدا وقياما


TransliterationWaallatheena yabeetoona lirabbihim sujjadan waqiyaman
LiteralAnd those who spend the night to their Lord prostrating and keeping up .

Yusuf AliThose who spend the night in adoration of their Lord prostrate and standing;
PickthalAnd who spend the night before their Lord, prostrate and standing,
Arberry who pass the night prostrate to their Lord and standing;
ShakirAnd they who pass the night prostrating themselves before their Lord and standing.
SarwarThey are those who spend the night worshipping their Lord, prostrating, and standing,
KhalifaIn the privacy of the night, they meditate on their Lord, and fall prostrate.
Hilali/KhanAnd those who spend the night before their Lord, prostrate and standing.
H/K/SaheehAnd those who spend [part of] the night to their Lord prostrating and standing [in prayer]
Malikwho pass the night prostrating before their Lord and standing in prayers;[64]
QXP- And who adore their Lord at night, preparing themselves to make a rightful submission and take a rightful stand. (3:190).
Maulana AliAnd they who pass the night prostrating themselves before their Lord and standing.
Free MindsAnd those who stay awake for their Lord, in prostration and standing.
Qaribullah who pass the night prostrating and standing to their Lord.

George SaleAnd who pass the night adoring their Lord, and standing up to pray unto Him;
JM RodwellThey that pass the night in the worship of their lord prostrate and standing:-

Asadand who remember their Sustainer far into the night, prostrating themselves and standing;



al-Furqan 025:065

25:65 والذين يقولون ربنا اصرف عنا عذاب جهنم ان عذابها كان غراما


TransliterationWaallatheena yaqooloona rabbana isrif AAanna AAathaba jahannama inna AAathabaha kana gharaman
LiteralAnd those who say: "Our Lord divert from us Hell's torture, that truly its torture was/is destruction ."

Yusuf AliThose who say, "Our Lord! avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous,-
PickthalAnd who say: Our Lord! Avert from us the doom of hell; lo! the doom thereof is anguish;
Arberry who say, 'Our Lord, turn Thou from us the chastisement of Gehenna; surely its chastisement is torment most terrible;
ShakirAnd they who say: O our Lord! turn away from us the punishment of hell, surely the punishment thereof is a lasting
Sarwarwho pray, "Lord, protect us from the torment of hell; it is a great loss.
KhalifaAnd they say, "Our Lord, spare us the agony of Hell; its retribution is horrendous.
Hilali/KhanAnd those who say: "Our Lord! Avert from us the torment of Hell. Verily! Its torment is ever an inseparable, permanent punishment."
H/K/SaheehAnd those who say, Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering;
Malikwho say: "Our Lord! Ward off the punishment of hell from us, for its punishment is atrocious[65]
QXP- And who say, "Our Lord! Avert from us the doom of Hell, for its doom is bound to be a dire torment."
Maulana AliAnd they who say: Our Lord, avert from us the chastisement of hell; surely the chastisement thereof is a lasting evil:
Free MindsAnd those who Say: "Our Lord, avert from us the retribution of Hell. Its retribution is terrible."
Qaribullah Who say: 'Our Lord, turn from us the punishment of Gehenna, for its punishment is the most terrible;

George Saleand who say, O Lord, avert from us the torment of hell, for the torment thereof is perpetual;
JM RodwellAnd that say, "O our Lord! turn away from us the torment of Hell, for its torment is endless:

Asadand who pray: "O our Sustainer, avert from us the suffering of hell - for, verily, the suffering caused by it is bound to be a torment dire:



al-Furqan 025:066

25:66 انها ساءت مستقرا ومقاما


TransliterationInnaha saat mustaqarran wamuqaman
LiteralThat it truly was bad/harmful a settlement/establishment and residence.

Yusuf Ali"Evil indeed is it as an abode, and as a place to rest in";
PickthalLo! it is wretched as abode and station;
Arberry evil it is as a lodging-place and an abode';
ShakirSurely it is an evil abode and (evil) place to stay.
SarwarIt is a terrible abode and an evil station,"
Khalifa"It is the worst abode; the worst destiny."
Hilali/KhanEvil indeed it (Hell) is as an abode and as a place to dwell.
H/K/SaheehIndeed, it is evil as a settlement and residence.
Malik- certainly it is an evil abode and an evil resting place;"[66]
QXPVerily, it is a miserable abode and station.
Maulana AliIt is surely an evil abode and resting-place!
Free Minds"It is a miserable abode and dwelling."
Qaribullah it is an evil settling, and an evil residence, '

George Saleverily the same is a miserable abode, and a wretched station:
JM Rodwellit is indeed an ill abode and resting place!

Asadverily, how evil an abode and a station!" -;



al-Furqan 025:067

25:67 والذين اذا انفقوا لم يسرفوا ولم يقتروا وكان بين ذلك قواما


TransliterationWaallatheena itha anfaqoo lam yusrifoo walam yaqturoo wakana bayna thalika qawaman
LiteralAnd those who if they spent, they did not waste/extravagate and they did not tighten/restrict and economize, and was (were) between that just .

Yusuf AliThose who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes);
PickthalAnd those who, when they spend, are neither prodigal nor grudging; and there is ever a firm station between the two;
Arberry who, when they expend, are neither prodigal nor parsimonious, but between that is a just stand;
ShakirAnd they who when they spend, are neither extravagant nor parsimonious, and (keep) between these the just mean.
Sarwarwho in their spending are neither extravagant nor stingy but maintain moderation,
KhalifaWhen they give, they are neither extravagant nor stingy; they give in moderation.
Hilali/KhanAnd those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes).
H/K/SaheehAnd [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate
Malikwho, when they spend, are neither extravagant nor stingy, but keep the balance between those two extremes;[67]
QXP- And those who when they spend their wealth, are neither wasteful, nor stingy. (2:219). And (they know that) there is always middle ground between the two extremes.
Maulana AliAnd they who, when they spend are neither extravagant nor parsimonious, and the just mean is ever between these.
Free MindsAnd those who when they give they are not excessive nor stingy, but they are in a measure between that.
Qaribullah who when they spend are neither wasteful nor miserly, between that is a just stand,

George SaleAnd who, when they bestow, are neither profuse, nor niggardly; but observe a just medium between these;
JM RodwellThose who when they spend are neither lavish nor niggard, but keep the mean:-

Asadand who, whenever they spend on others, [In the Quran, the verb anfaqa (and the corresponding noun nafaqah) has usually this connotation.] are neither wasteful nor niggardly but [remember that] there is always a just mean between those [two extremes];



al-Furqan 025:068

25:68 والذين لايدعون مع الله الها اخر ولايقتلون النفس التي حرم الله الا بالحق ولايزنون ومن يفعل ذلك يلق اثاما


TransliterationWaallatheena la yadAAoona maAAa Allahi ilahan akhara wala yaqtuloona alnnafsa allatee harrama Allahu illa bialhaqqi wala yaznoona waman yafAAal thalika yalqa athaman
LiteralAnd those who do not call with God another god, and they do not kill the self that God forbade except with the right/just , and they do not commit adultery/fornication , and who makes/does that, he meets/finds (a) sins' punishment/compensation .

Yusuf AliThose who invoke not, with Allah, any other god, nor slay such life as Allah has made sacred except for just cause, nor commit fornication; - and any that does this (not only) meets punishment.
PickthalAnd those who cry not unto any other god along with Allah, nor take the life which Allah hath forbidden save in (course of) justice, nor commit adultery - and whoso doeth this shall pay the penalty;
Arberry who call not upon another god with God, nor slay the soul God has forbidden except by right, neither fornicate, for whosoever does that shall meet the price
ShakirAnd they who do not call upon another god with Allah and do not slay the soul, which Allah has forbidden except in the requirements of justice, and (who) do not commit fornication and he who does this shall find a requital of sin;
Sarwarwho do not worship idols besides God, nor without a just cause murder a soul to whom God has granted amnesty, who do not commit fornication, for those who do so have committed a sin
KhalifaThey never implore beside GOD any other god, nor do they kill anyone - for GOD has made life sacred - except in the course of justice. Nor do they commit adultery. Those who commit these offenses will have to pay.
Hilali/KhanAnd those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
H/K/SaheehAnd those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty.
Malikwho do not invoke any other god besides Allah, nor kill any soul which Allah has made sacred, except for a just cause, nor commit fornication - he that does this shall be punished for his sin,[68]
QXP- And those who call on no deities along with Allah. Nor take a life that Allah has forbidden except in the course of justice (through a court of Law). Nor do they commit adultery - and whoever does this, will drag down his own humanity.
Maulana AliAnd they who call not upon another god with Allah and slay not the soul which Allah has forbidden, except in the cause of justice, not commit fornication; and he who does this shall meet a requital of sin --
Free MindsAnd those who do not call on any other god with God, nor do they kill the life that God has made forbidden except in justice, nor do they commit adultery; and whosoever does that will receive the punishment.
Qaribullah who do not call upon another god with Allah, nor slay the soul which Allah has forbidden except by right; who do not fornicate, for he who does this shall face punishment

George Saleand who invoke not another god together with the true God; neither slay the soul, which God hath forbidden to be slain, unless for a just cause:
JM RodwellThose who call on no other gods with God, nor slay whom God hath forbidden to be slain, except for a just cause, and who commit not fornication (for he who doth this shall meet the reward of his wickedness:

Asadand who never invoke any [imaginary] deity side by side with God, and do not take any human beings life - [the life] which God has willed to be sacred - otherwise than in [the pursuit of] justice, [See surah 6 and last note on the verse 151.] and do not commit adultery. And [know that] he who commits aught thereof [Lit., "he who does that (dhalika)", i.e., any of the three sins referred to in this verse. (For my translation of zina as "adultery", see surah 24:2.)] shall [not only] meet with a full requital



al-Furqan 025:069

25:69 يضاعف له العذاب يوم القيامة ويخلد فيه مهانا


TransliterationYudaAAaf lahu alAAathabu yawma alqiyamati wayakhlud feehi muhanan
LiteralThe torture be doubled/multiplied for him (on) the Resurrection Day, and he be immortal/eternal in it, humiliated/disgraced .

Yusuf Ali(But) the Penalty on the Day of Judgment will be doubled to him, and he will dwell therein in ignominy,-
PickthalThe doom will be doubled for him on the Day of Resurrection, and he will abide therein disdained for ever;
Arberry of sin-doubled shall be the chastisement for him on the Resurrection Day, and he shall dwell therein humbled,
ShakirThe punishment shall be doubled to him on the day of resurrection, and he shall abide therein in abasement;
Sarwarand on the Day of Judgment their torment will be double. They will suffer forever in disgrace.
KhalifaRetribution is doubled for them on the Day of Resurrection, and they abide therein humiliated.
Hilali/KhanThe torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
H/K/SaheehMultiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated
Malikand his punishment shall be doubled on the Day of Resurrection and in disgrace he shall abide forever,[69]
QXPThe retribution on the Day of Resurrection will be doubled for him and therein he will abide in lasting humiliation.
Maulana AliThe chastisement will be doubled to him On the day of Resurrection, and he will abide therein in abasement --
Free MindsThe retribution will be doubled for him on the Day of Judgment and he will abide in it eternally in disgrace.
Qaribullah doubled for him on the Day of Resurrection is his punishment, and therein he shall live, humbled,

George SaleAnd who are not guilty of fornication. His punishment shall be doubled unto him on the day of resurrection; and he shall remain therein, covered with ignominy, for ever:
JM RodwellDoubled to him shall be the torment on the day of Resurrection; and in it shall he remain, disgraced, for ever:-

Asad[but] shall have his suffering doubled on Resurrection Day: for on that [Day] he shall abide in ignominy.



al-Furqan 025:070

25:70 الا من تاب وامن وعمل عملا صالحا فاولئك يبدل الله سياتهم حسنات وكان الله غفورا رحيما


TransliterationIlla man taba waamana waAAamila AAamalan salihan faola-ika yubaddilu Allahu sayyi-atihim hasanatin wakana Allahu ghafooran raheeman
LiteralExcept who repented and believed and made/did correct/righteous deeds, so those God exchanges/substitutes their sins/crimes (by) goodnesses, and God was/is forgiving, merciful.

Yusuf AliUnless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful,
PickthalSave him who repenteth and believeth and doth righteous work; as for such, Allah will change their evil deeds to good deeds. Allah is ever Forgiving, Merciful.
Arberry save him who repents, and believes, and does righteous work -- those, God will change their evil deeds into good deeds, for God is ever All-forgiving, All-compassionate;
ShakirExcept him who repents and believes and does a good deed; so these are they of whom Allah changes the evil deeds to good ones; and Allah is Forgiving, Merciful.
SarwarBut only those who repent and believe and act righteously will have their sins replaced by virtue; God is All-forgiving and All-merciful.
KhalifaExempted are those who repent, believe, and lead a righteous life. GOD transforms their sins into credits. GOD is Forgiver, Most Merciful.
Hilali/KhanExcept those who repent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.
H/K/SaheehExcept for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.
Malikexcept the one who repents, becomes a true believer, and starts doing good deeds, for then Allah will change his evil deeds into good, and Allah is Most Forgiving, Most Merciful.[70]
QXPExcept him who repents and believes in the Permanent Moral Values and takes corrective action. For such, Allah will replace the ill effects of their deeds with the balancing effects of good deeds. For, Allah is Forgiving, Merciful.
Maulana AliExcept him who repents and believes and does good deeds; for such Allah changes their evil deeds to good ones. And Allah is ever Forgiving, Merciful.
Free MindsExcept for the one who repents and believes and does good work, for those God will replace their sins with good, and God is Forgiving, Merciful.
Qaribullah except he who repents and believes and does good works those, Allah will change their evil deeds into good deeds; Allah is ever Forgiving and Merciful.

George SaleExcept him who shall repent, and believe, and shall work a righteous work; unto them will God change their former evils into good; for God is ready to forgive, and merciful.
JM RodwellSave those who shall repent and believe and do righteous works-for them God will change their evil things into good things, for God is Gracious, Merciful-

AsadExcepted, however, shall be they who repent and attain to faith and do righteous deeds: for it is they whose [erstwhile] bad deeds God will transform into good ones - seeing that God is indeed much-forgiving, a dispenser of grace,



al-Furqan 025:071

25:71 ومن تاب وعمل صالحا فانه يتوب الى الله متابا


TransliterationWaman taba waAAamila salihan fa-innahu yatoobu ila Allahi mataban
LiteralAnd who repented and made/did correct/righteous deeds, so that he truly repents to God repentance .

Yusuf AliAnd whoever repents and does good has truly turned to Allah with an (acceptable) conversion;-
PickthalAnd whosoever repenteth and doeth good, he verily repenteth toward Allah with true repentance -
Arberry and whosoever repents, and does righteousness, he truly turns to God in repentance.
ShakirAnd whoever repents and does good, he surely turns to Allah a (goodly) turning.
SarwarThose who repent and act righteously have truly returned to God,
KhalifaThose who repent and lead a righteous life, GOD redeems them; a complete redemption.
Hilali/KhanAnd whosoever repents and does righteous good deeds, then verily, he repents towards Allah with true repentance.
H/K/SaheehAnd he who repents and does righteousness does indeed turn to Allah with [accepted] repentance.
MalikHe that repents and does good deeds, has truly turned to Allah with good turning.[71]
QXPAnd whoever repents and takes corrective action, verily he turns toward Allah with true repentance.
Maulana AliAnd whoever repents and does good, he surely turns to Allah a (goodly) turning.
Free MindsAnd whosoever repents, and does good, then he shall repent towards God a true repentance.
Qaribullah He who repents and does good works truly turns to Allah in repentance,

George SaleAnd whoever repenteth, and doth that which is right; verily he turneth unto God with an acceptable conversion.
JM RodwellAnd whose turneth to God and doeth what is right, he verily will convert with a true conversion):

Asadand seeing that he who repents and [thenceforth] does what is right has truly turned unto God by [this very act of] repentance.



al-Furqan 025:072

25:72 والذين لايشهدون الزور واذا مروا باللغو مروا كراما


TransliterationWaallatheena la yashhadoona alzzoora wa-itha marroo biallaghwi marroo kiraman
LiteralAnd those who do not witness/testify the falsehood/false testimony , and if they passed by the nonsense/senseless talk they passed generously/kindly .

Yusuf AliThose who witness no falsehood, and, if they pass by futility, they pass by it with honourable (avoidance);
PickthalAnd those who will not witness vanity, but when they pass near senseless play, pass by with dignity.
Arberry And those who bear not false witness and, when they pass by idle talk, pass by with dignity;
ShakirAnd they who do not bear witness to what is false, and when they pass by what is vain, they pass by nobly.
Sarwarthose who do not testify falsely and when they come across something impious, pass it by nobly,
KhalifaThey do not bear false witness. When they encounter vain talk, they ignore it.
Hilali/KhanAnd those who do not witness falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity.
H/K/SaheehAnd [they are] those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity.
MalikThose are the ones who do not bear witness to falsehood and, if they ever pass by futility, pass with dignity.[72]
QXPNow those who: Never give false witness. Do not participate in assemblies of vanity. And when they pass near senseless play, pass by with dignity.
Maulana AliAnd they who witness no falsehood, and when they pass by what is vain, they pass by nobly.
Free MindsAnd those who do not bear false witness, and if they pass by vein talk they pass by with dignity.
Qaribullah and those who do not bear false witness, and when they pass by idle talk, pass by with honor

George SaleAnd they who do not bear false witness; and when they pass by vain discourse, pass by the same with decency:
JM RodwellAnd they who bear not witness to that which is false, and when they pass by frivolous sport, pass on with dignity:-

AsadAnd [know that true servants of God are only] those who never bear witness to what is false, [Implying that neither do they themselves ever bear false witness (i.e., in the widest sense of this expression, tell any lie), nor do they knowingly take part in anything that is based on falsehood (Razi.)] and [who], whenever they pass by [people engaged in] frivolity, pass on with dignity;



al-Furqan 025:073

25:73 والذين اذا ذكروا بايات ربهم لم يخروا عليها صما وعميانا


TransliterationWaallatheena itha thukkiroo bi-ayati rabbihim lam yakhirroo AAalayha summan waAAumyanan
LiteralAnd those who if they were reminded with their Lord's verses/evidences , they do not fall down on it deafly and blindly/confusedly .255

Yusuf AliThose who, when they are admonished with the Signs of their Lord, droop not down at them as if they were deaf or blind;
PickthalAnd those who, when they are reminded of the revelations of their Lord, fall not deaf and blind thereat.
Arberry who, when they are reminded of the signs of their Lord, fall not down thereat deaf and blind;
ShakirAnd they who, when reminded of the communications of their Lord, do not fall down thereat deaf and blind.
Sarwarwho, when reminded of the revelations of their Lord, do not try to ignore them as though deaf and blind. Rather, they try to understand and think about them.
KhalifaWhen reminded of their Lord's revelations, they never react to them as if they were deaf and blind.
Hilali/KhanAnd those who, when they are reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat.
H/K/SaheehAnd those who, when reminded of the verses of their Lord, do not fall upon them deaf and blind.
MalikWho, when reminded about the revelations of their Lord, do not turn a blind eye and a deaf ear to them.[73]
QXP- And who, whenever they are reminded of even the Revelations of their Lord, do not fall at them deaf and blind (with deaf and blind acceptance).
Maulana AliAnd they who, when reminded of the messages of their Lord, fall not down thereat deaf and blind.
Free MindsAnd those who when they are reminded of their Lord's verses, they do not fall on them deaf and blind.
Qaribullah and who when they are reminded of the verses of their Lord, they do not fall down deaf and blind.

George SaleAnd who, when they are admonished by the signs of their Lord, fall not down as if they were deaf and blind, but stand up and are attentive thereto:
JM RodwellAnd they who, when monished by the signs of their Lord, fall not down thereat, as if deaf and blind:-

Asadand who, whenever they are reminded of their Sustainer's messages, do not throw themselves upon them [as if] deaf and blind; [Explaining this verse, Zamakhshari remarks that whereas the average run of people approach the divine writ with a mere outward show of eagerness, "throwing themselves upon it" for the sake of appearances but, in reality, not making the least attempt to understand the message as such and, hence, remaining deaf and blind to its contents - the truly God-conscious are deeply desirous of understanding it, and therefore "listen to it with wide-awake ears and look into it with seeing eyes.]



al-Furqan 025:074

25:74 والذين يقولون ربنا هب لنا من ازواجنا وذرياتنا قرة اعين واجعلنا للمتقين اماما


TransliterationWaallatheena yaqooloona rabbana hab lana min azwajina wathurriyyatina qurrata aAAyunin waijAAalna lilmuttaqeena imaman
LiteralAnd those who say: "Our Lord grant/present us from our spouses and our descendants eyes'/sight's delight/satisfaction , and make/put us to the believers (as) an example ."

Yusuf AliAnd those who pray, "Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous."
PickthalAnd who say: Our Lord! Vouchsafe us comfort of our wives and of our offspring, and make us patterns for (all) those who ward off (evil).
Arberry who say, 'Our Lord, give us refreshment of our wives and seed, and make us a model to the godfearing.'
ShakirAnd they who say: O our Lord! grant us in our wives and our offspring the joy of our eyes, and make us guides to those who guard (against evil).
SarwarThey pray, "Lord, let our spouses and children be the delight of our eyes and ourselves examples for the pious ones."
KhalifaAnd they say, "Our Lord, let our spouses and children be a source of joy for us, and keep us in the forefront of the righteous."
Hilali/KhanAnd those who say: "Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqoon" (pious - see V.2:2 and the footnote of V.3:164)."
H/K/SaheehAnd those who say, Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous.
MalikWho pray: "Our Lord! Make our wives and our children to be the comfort of our eyes, and make us leaders of the righteous."[74]
QXP- And who say, "Our Lord! Grant us that our spouses and children be a joy to our eyes (that they excel in character). And make us the foremost among those who walk aright."
Maulana AliAnd they who say, Our Lord, grant us in our wives and our offspring the joy of our eyes, and make us leaders for those who guard against evil.
Free MindsAnd those who Say: "Our Lord, grant us from our mates and our progeny what will be the comfort of our eyes, and make us role models the righteous."
Qaribullah Those who say: 'Lord give us of our wives and children what pleases our eyes and make us leaders to the fearful. '

George SaleAnd who say, O Lord, grant us of our wives and our offspring such as may be the satisfaction of our eyes; and make us patterns unto those who fear thee.
JM RodwellAnd who say, "O our Lord! give us in our wives and offspring the joy of our eyes, and make us examples to those who fear thee:"

Asadand who pray "O our Sustainer! Grant that our spouses and our offspring be a joy to our eyes, [I.e., by living a righteous life.] and cause us to be foremost among those who are conscious of Thee!"



al-Furqan 025:075

25:75 اولئك يجزون الغرفة بما صبروا ويلقون فيها تحية وسلاما


TransliterationOla-ika yujzawna alghurfata bima sabaroo wayulaqqawna feeha tahiyyatan wasalaman
LiteralThose, they are being rewarded/reimbursed the chamber/elevated stage because (of) what they were patient, and they will receive in it a greeting and a greeting/peace .

Yusuf AliThose are the ones who will be rewarded with the highest place in heaven, because of their patient constancy: therein shall they be met with salutations and peace,
PickthalThey will be awarded the high place forasmuch as they were steadfast, and they will meet therein with welcome and the ward of peace,
Arberry Those shall be recompensed with the highest heaven, for that they endured patiently, and they shall receive therein a greeting and --' Peace!'
ShakirThese shall be rewarded with high places because they were patient, and shall be met therein with greetings and salutations.
SarwarThey will all receive Paradise as their reward for their forbearance and patience, where they will be greeted with, "Peace be with you."
KhalifaThese are the ones who attain Paradise in return for their steadfastness; they are received therein with joyous greetings and peace.
Hilali/KhanThose will be rewarded with the highest place (in Paradise) because of their patience. Therein they shall be met with greetings and the word of peace and respect.
H/K/SaheehThose will be awarded the Chamber for what they patiently endured, and they will be received therein with greetings and [words of] peace.
MalikSuch are the ones who will be rewarded with the lofty places in paradise for their patience, wherein they shall be welcomed with greetings and salutations.[75]
QXPThey, such are these who will be rewarded with a high station of honor for their steadfast commitment (to their Lord). Therein they will be met with salutation and peace.
Maulana AliThese are rewarded with high places because they are patient, and are met therein with greetings and salutation,
Free MindsThese will be rewarded with a dwelling for what they have been patient for, and they will find in it a greeting and peace.
Qaribullah Those shall be recompensed with the highest rank for their patience. There they shall receive a greeting, and peace!

George SaleThese shall be rewarded with the highest apartments in paradise, because they have persevered with constancy; and they shall meet therein with greeting and salutation;
JM RodwellThese shall be rewarded with the High Places of Paradise for their steadfast endurance, and they shall meet therein with-Welcome and Salutation:-

Asad[Such as] these will be rewarded for all their patient endurance [in life] with a high station [in paradise], and will be met therein with a greeting of welcome and peace,



al-Furqan 025:076

25:76 خالدين فيها حسنت مستقرا ومقاما


TransliterationKhalideena feeha hasunat mustaqarran wamuqaman
LiteralImmortally/eternally in it, (it) became a good/beautiful position/settlement and residence .

Yusuf AliDwelling therein;- how beautiful an abode and place of rest!
PickthalAbiding there for ever. Happy is it as abode and station!
Arberry Therein they shall dwell forever; fair it is as a lodging-place and an abode.
ShakirAbiding therein; goodly the abode and the resting-place.
SarwarThey will live therein forever, the best abode and place of rest.
KhalifaEternally they abide therein; what a beautiful destiny; what a beautiful abode.
Hilali/KhanAbiding therein; excellent it is as an abode, and as a place to dwell.
H/K/SaheehAbiding eternally therein. Good is the settlement and residence.
MalikThey shall live forever in that excellent dwelling and excellent resting place![76]
QXPTherein to abide. What a goodly destiny! And what a high station!
Maulana AliAbiding therein. Goodly the abode and the resting-place!
Free MindsIn it they will abide, what an excellent dwelling and position.
Qaribullah There they shall live for ever; a fine dwelling place, and residence.

George Salethey shall remain in the same for ever: It shall be an excellent abode, and a delightful station.
JM RodwellFor ever shall they remain therein: a fair abode and resting-place!

Asadtherein to abide: [and] how goodly an abode and [how high] a station!



al-Furqan 025:077

25:77 قل مايعبأ بكم ربي لولا دعاؤكم فقد كذبتم فسوف يكون لزاما


TransliterationQul ma yaAAbao bikum rabbee lawla duAAaokum faqad kaththabtum fasawfa yakoonu lizaman
LiteralSay: "My Lord does not care/bother with you, where it not for your call/prayer so you had lied/denied/falsified, so (your punishment) will be (a) necessity/obligation ."256

Yusuf AliSay (to the Rejecters): "My Lord is not uneasy because of you if ye call not on Him: But ye have indeed rejected (Him), and soon will come the inevitable (punishment)!"
PickthalSay (O Muhammad, unto the disbelievers): My Lord would not concern Himself with you but for your prayer. But now ye have denied (the Truth), therefor there will be judgment.
Arberry Say: 'My Lord esteems you not at all were it not for your prayer, for you have cried lies, and it shall surely be fastened.'
ShakirSay: My Lord would not care for you were it not for your prayer; but you have indeed rejected (the truth), so that which shall cleave shall come.
Sarwar(Muhammad), say (to the disbeliever) "It does not matter to my Lord whether you worship Him or not. You have rejected His guidance and your punishment is inevitable."
KhalifaSay, "You attain value at my Lord only through your worship. But if you disbelieve, you incur the inevitable consequences."
Hilali/KhanSay (O Muhammad SAW to the disbelievers): "My Lord pays attention to you only because of your invocation to Him. But now you have indeed denied (Him). So the torment will be yours for ever (inseparable permanent punishment)."
H/K/SaheehSay, What would my Lord care for you if not for your supplication? For you [disbelievers] have denied, so your denial is going to be adherent.
MalikO Muhammad! Say: "My Lord does not care at all if you invoke Him or not. Now that you have rejected His revelations, soon you will face the inevitable punishment."[77]
QXPSay (to the believers, O Prophet), "No value would My Lord attach to you if you did not invite people to Him." (And tell the rejecters), "Since you have indeed denied the Truth, the requital will be stuck to your being forever."
Maulana AliSay: My Lord would not care for you, were it not for your prayer. Now indeed you have rejected, so the punishment will come.
Free MindsSay: "My Lord would not care about you except for your imploring. But you have denied, so it will be your destiny."
Qaribullah Say: 'My Lord cares little for you if it was not for your supplication, indeed you have belied (the Messenger and the Koran) so it (the punishment) will be fastened. '

George SaleSay, my Lord is not sollicitous on your account, if ye do not invoke Him: Ye have already charged his Apostle with imposture; but hereafter shall there be a lasting punishment inflicted on you.
JM RodwellSAY: Not on your account doth my Lord care if ye call not on Him! ye have treated his Apostle as an impostor: but bye and bye a punishment shall cleave to them.

AsadSAY [unto those who believe]: "No weight or value would my Sustainer attach to you were it not for your faith [in Him]!" [Lit., "were it not for your prayer", which term Ibn Abbas (as quoted by Tabari) equates in this context with "faith".] [And say unto those who deny the truth:] "You have indeed given the lie [to God's message], and in time this [sin] will cleave unto you!" [I.e., unless you repent, this sin will determine your spiritual destiny in the life to come".]


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      The Sublime Quran, by Dr. Laleh Bakhtiar

 
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