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Compared Translations of the meaning of the Quran

 

# (32) The Prostration (As-Sajda)

Compared Translations of the meaning of the Quran - Sura 32
as-Sajdah - The Prostration, Worship, Adoration, The Adoration
Total Verses: 30


as-Sajdah 032:001

32:1 سورة السجدة بسم الله الرحمن الرحيم ٛــــ الم


TransliterationAlif-lam-meem
LiteralA L M .

Yusuf AliA. L. M.
PickthalAlif. Lam. Mim
Arberry Alif Lam Mim
ShakirAlif Lam Mim.
SarwarAlif. Lam. Mim.
KhalifaA. L. M.
Hilali/KhanAlifLamMeem. (These letters are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings.)
H/K/SaheehAlif, Lam, Meem.
MalikAlif Lam M'im.[1]
QXPA.L.M. Allah Aleem the Knower, Hakeem the Wise, narrates that:
Maulana AliI, Allah, am the Best Knower.
Free MindsA. L. M.
Qaribullah AlifLaamMeem.

George SaleA.L.M.
JM RodwellELIF. LAM. MIM.

AsadAlif. Lam. Mim. [See appendix II]



as-Sajdah 032:002

32:2 تنزيل الكتاب لاريب فيه من رب العالمين


TransliterationTanzeelu alkitabi la rayba feehi min rabbi alAAalameena
LiteralThe Book's descent, no doubt/suspicion in it, (is) from the creations all together's/(universes') Lord.

Yusuf Ali(This is) the Revelation of the Book in which there is no doubt,- from the Lord of the Worlds.
PickthalThe revelation of the Scripture whereof there is no doubt is from the Lord of the Worlds.
Arberry The sending down of the Book, wherein no doubt is, from the Lord of all Being.
ShakirThe revelation of the Book, there is no doubt in it, is from the Lord of the worlds.
SarwarThere is no doubt that this Book is revealed by the Lord of the Universe.
KhalifaThe book is, without a doubt, a revelation from the Lord of the universe.
Hilali/KhanThe revelation of the Book (this Quran) is from the Lord of the Alameen (mankind, jinns and all that exists) in which there is not doubt!
H/K/Saheeh[This is] the revelation of the Book about which there is no doubt from the Lord of the worlds.
MalikThis Book (Al-Qur'an), which contains no doubt, is revealed by the Lord of the worlds.[2]
QXPThis Book is, beyond any doubt, a Revelation from the Lord of the Worlds.
Maulana AliThe revelation of the Book, there is no doubt in it, is from the Lord of the worlds.
Free MindsThe sending down of this Scripture, without a doubt, from the Lord of the worlds.
Qaribullah The sending down of the Book in which there is no doubt that is from the Lord of the Worlds.

George SaleThe revelation of this book, there is no doubt thereof, is from the Lord of all creatures.
JM RodwellThis Book is without a doubt a Revelation sent down from the Lord of the Worlds.

AsadThe bestowal from on high of this divine writ issues, beyond any doubt, from the Sustainer of all the worlds:



as-Sajdah 032:003

32:3 ام يقولون افتراه بل هو الحق من ربك لتنذر قوما مااتاهم من نذير من قبلك لعلهم يهتدون


TransliterationAm yaqooloona iftarahu bal huwa alhaqqu min rabbika litunthira qawman ma atahum min natheerin min qablika laAAallahum yahtadoona
LiteralOr they say: "He fabricated/cut and split it." But it is the truth from your Lord to warn/give notice (to) a nation, none from a warner/giver of notice did come to them from before you, maybe/perhaps they be guided.

Yusuf AliOr do they say, "He has forged it"? Nay, it is the Truth from thy Lord, that thou mayest admonish a people to whom no warner has come before thee: in order that they may receive guidance.
PickthalOr say they: He hath invented it? Nay, but it is the Truth from thy Lord, that thou mayst warn a folk to whom no warner came before thee, that haply they may walk aright.
Arberry Or do they say, 'He has forged it'? Say: 'Not so; it is the truth from thy Lord that thou mayest warn a people to whom no warner came before thee, that haply so they may be guided.
ShakirOr do they say: He has forged it? Nay! it is the truth from your Lord that you may warn a people to whom no warner has come before you, that they may follow the right direction.
SarwarDo they say that he, (Muhammad), has invented it? No, it is the truth from your Lord so that you will warn the people who have not received a warning before you. Perhaps they will seek guidance.
KhalifaThey said, "He fabricated it." Indeed, this is the truth from your Lord, to warn people who never received a warner before you, that they may be guided.
Hilali/KhanOr say they: "He (Muhammad SAW) has fabricated it?" Nay, it is the truth from your Lord, that you may warn a people to whom no warner has come before you (O Muhammad SAW), in order that they may be guided.
H/K/SaheehOr do they say, "He invented it"? Rather, it is the truth from your Lord, [O Mu˙ammad], that you may warn a people to whom no warner has come before you [so] perhaps they will be guided.
MalikDo the people say: "He (Muhammad) has forged it?" Nay! It is the Truth from your Lord, so that you may warn a people to whom no Warner has come before you: so that they may receive guidance.[3]
QXPAnd yet they assert, "He has invented it." Nay, it is but the Truth from your Lord, for you to warn a folk to whom no Warner has come before you, and so that they might get the Right Guidance. (Prophet Ishmael was the ancestor of, and not a Prophet to, the Arabs who became a community long after he passed on. See note (2:125), (28:46), (36:6). And the Message is to fan out from Arabia to all mankind (2:185), (3:3), (3:137), (6:19), (6:91), (10:2), (14:1), (25:1), (30:58), (39:41), (68:52)).
Maulana AliOr do they say: He has forged it? Nay it is the Truth from thy Lord that thou mayest warn a people to whom no warner has come before thee that they may walk aright.
Free MindsOr do they Say: "He fabricated it!" No, it is the truth from your Lord, so that you may warn a people who never received a warner before you, in order that they may be guided.
Qaribullah Or do they say: 'He has forged it himself? ' Say: 'No, it is the truth from your Lord so that you can warn a nation to whom none has warned before you, in order that they are guided.

George SaleWill they say, Mohammed hath forged it? Nay, it is the truth from thy Lord, that thou mayest preach to a people, unto whom no preacher hath come before thee; peradventure they will be directed.
JM RodwellWill they say, He hath forged it? Nay, it is the truth from thy Lord that thou mayest warn a people to whom no warner hath come before thee, that haply they may be guided.

Asadand yet, [Cf. note on 10:38.] they [who are bent on denying the truth] assert, "[Muhammad] has invented it!" Nay, but it is the truth from thy Sustainer, enabling thee to warn [this] people to whom no warner has come before thee, so that they might follow the right path.



as-Sajdah 032:004

32:4 الله الذي خلق السماوات والارض ومابينهما في ستة ايام ثم استوى على العرش مالكم من دونه من ولي ولاشفيع افلا تتذكرون


TransliterationAllahu allathee khalaqa alssamawati waal-arda wama baynahuma fee sittati ayyamin thumma istawa AAala alAAarshi ma lakum min doonihi min waliyyin wala shafeeAAin afala tatathakkaroona
LiteralGod is who created the skies/space and the earth/Planet Earth, and what (is) between them (B) in six days/times, then He aimed to/sat on on the throne , none from a mediator and nor guardian/ally (is) for you from other than Him, so do you not mention/remember ?

Yusuf AliIt is Allah Who has created the heavens and the earth, and all between them, in six Days, and is firmly established on the Throne (of Authority): ye have none, besides Him, to protect or intercede (for you): will ye not then receive admonition?
PickthalAllah it is Who created the heavens and the earth, and that which is between them, in six Days. Then He mounted the Throne. Ye have not, beside Him, a protecting friend or mediator. Will ye not then remember?
Arberry God is He that created the heavens and the earth, and what between them is, in six days, then seated Himself upon the Throne. Apart from Him, you have no protector neither mediator; will you not remember?
ShakirAllah is He Who created the heavens and the earth and what is between them in six periods, and He mounted the throne (of authority); you have not besides Him any guardian or any intercessor, will you not then mind?
SarwarGod is the one who created the heavens and the earth and all that is between them in six days, then He established His dominion over the Throne. No one besides Him is your guardian or intercessor. Will you then not take heed?.
KhalifaGOD is the One who created the heavens and the earth, and everything between them in six days, then assumed all authority. You have none beside Him as Lord, nor do you have an intercessor. Would you not take heed?
Hilali/KhanAllah it is He Who has 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). You (mankind) have none, besides Him, as a Walee (protector or helper etc.) or an intercessor. Will you not then remember (or be admonished)?
H/K/SaheehIt is Allah who created the heavens and the earth and whatever is between them in six days; then He established Himself above the Throne. You have not besides Him any protector or any intercessor; so will you not be reminded?
MalikIt is Allah Who has created the heavens, the earth and all that is between them in six periods, then firmly established Himself on the Throne of Authority. You have no guardian or intercessor besides Him. Will you not then take heed?[4]
QXPAllah it is Who has created the heavens and the earth and all that is between them in six stages, and is established on the Throne of His Almightiness of Supreme Control (7:54). You have no patron and no intercessor beside Him. Will you not, then, bear this in mind?
Maulana AliAllah is He Who created the heavens and the earth and what is between them in six periods, and He is established on the Throne of Power. You have not besides Him a guardian or an intercessor. Will you not then mind?
Free MindsGod is the One who created the heavens and the Earth, and everything between them in six days, then He settled to the Throne. You do not have beside Him any Lord, nor intercessor. Will you not then remember?
Qaribullah It was Allah, who, in six days created the heavens and the earth and all that is between them, and then willed to the Throne. You have no guardian nor intercessor other than Him. Will you not remember?

George SaleIt is God who hath created the heavens and the earth, and whatever is between them, in six days; and then ascended his throne. Ye have no patron or intercessor besides Him. Will ye not therefore consider?
JM RodwellGod it is who hath created the Heavens and the Earth and all that is between them in six days; then ascended his throne. Save Him ye have no patron, and none to plead for you. Will ye not then reflect?

AsadIT IS GOD 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 7:54.] You have none to protect you from God, and none to intercede for you [on Judgment Day]: will you not, then, bethink yourselves?



as-Sajdah 032:005

32:5 يدبر الامر من السماء الى الارض ثم يعرج اليه في يوم كان مقداره الف سنة مما تعدون


TransliterationYudabbiru al-amra mina alssama-i ila al-ardi thumma yaAAruju ilayhi fee yawmin kana miqdaruhu alfa sanatin mimma taAAuddoona
LiteralHe plans/regulates the matter/affair from the sky/space to the earth/Planet Earth, then (it) ascends/zigzags to Him in a day/time its measure/estimation (is) one thousand years from what you count.

Yusuf AliHe rules (all) affairs from the heavens to the earth: in the end will (all affairs) go up to Him, on a Day, the space whereof will be (as) a thousand years of your reckoning.
PickthalHe directeth the ordinance from the heaven unto the earth; then it ascendeth unto Him in a Day, whereof the measure is a thousand years of that ye reckon.
Arberry He directs the affair from heaven to earth, then it goes up to Him in one day, whose measure is a thousand years of your counting.
ShakirHe regulates the affair from the heaven to the earth; then shall it ascend to Him in a day the measure of which is a thousand years of what you count.
SarwarHe sends the regulation of the affair from the heavens to the earth, then on the day which is equal to one thousand years of yours, it will ascend to Him.
KhalifaAll matters are controlled by Him from the heaven to the earth. To Him, the day is equivalent to one thousand of your years.
Hilali/KhanHe arranges (every) affair from the heavens to the earth, then it (affair) will go up to Him, in one Day, the space whereof is a thousand years of your reckoning (i.e. reckoning of our present worlds time).
H/K/SaheehHe arranges [each] matter from the heaven to the earth; then it will ascend to Him in a Day, the extent of which is a thousand years of those which you count.
MalikHe plans all affairs from the heavens to the earth: then each affair ascends to Him (takes place) in a time period which, to your calculations, is one thousand years.[5]
QXPHe governs all that exists, from the celestial Highs to the Lows. And all things evolve higher to what they are meant to be in such stages where a single Day before Him equals a thousand years according to your count. (22:47, 35:10. And some of these stages span fifty thousand years each, of your count 70:4).
Maulana AliHe orders the Affair from the heaven to the earth; then it will ascend to Him in a day the measure of which is a thousand years as you count.
Free MindsHe arranges matters from the heaven to the Earth, then it ascends to Him in a day which is equivalent to one thousand of the years which you count.
Qaribullah He directs the affair from heaven to earth. Then it will ascend to Him in one day, a day whose value is a thousand years by your reckoning.

George SaleHe governeth all things from heaven even to the earth: Hereafter shall they return unto Him, on the day whose length shall be a thousand years, of those which ye compute.
JM RodwellFrom the Heaven to the Earth He governeth all things: hereafter shall they come up to him on a day whose length shall be a thousand of such years as ye reckon.

AsadHe governs all that exists, from the celestial space to the earth; and in the end all shall ascend unto Him [for judgment] on a Day the length whereof will be [like] a thousand years of your reckoning. [I.e., the Day of Judgment will seem to be endless to those who are judged. In the ancient Arabic idiom, a day that is trying or painful is described as "long", just as a happy day is spoken of as "short" (Maraghi XXI, 105).]



as-Sajdah 032:006

32:6 ذلك عالم الغيب والشهادة العزيز الرحيم


TransliterationThalika AAalimu alghaybi waalshshahadati alAAazeezu alrraheemu
LiteralThat (is) knower (of) the unseen/invisible and the testimony/presence , the glorious/mighty ,the merciful.

Yusuf AliSuch is He, the Knower of all things, hidden and open, the Exalted (in power), the Merciful;-
PickthalSuch is the Knower of the Invisible and the Visible, the Mighty, the Merciful,
Arberry He is the knower of the Unseen and the Visible, the All-mighty, the All-compassionate,
ShakirThis is the Knower of the unseen and the seen, the Mighty the Merciful,
SarwarHe knows the unseen and the seen. He is Majestic and All-merciful.
KhalifaKnower of all secrets and declarations; the Almighty, Most Merciful.
Hilali/KhanThat is He, the AllKnower of the unseen and the seen, the AllMighty, the Most Merciful.
H/K/SaheehThat is the Knower of the unseen and the witnessed, the Exalted in Might, the Merciful,
MalikSuch is He, the Knower of all the hidden and the open, the Almighty, the Merciful.[6]
QXPSuch is the Knower of the Invisible and the Visible, the Mighty, the Merciful.
Maulana AliSuch is the Knower of the unseen and the seen, the Mighty, the Merciful,
Free MindsSuch is the Knower of the unseen and the seen; the Noble, the Merciful.
Qaribullah He is the Knower of the Unseen and the Visible, the Almighty, the Most Merciful,

George SaleThis is He who knoweth the future, and the present; the mighty, the merciful.
JM RodwellThis is He who knoweth the unseen and the seen; the Mighty, the Merciful,

AsadSuch is He who knows all that is beyond the reach of a created being's perception, as well as all that can be witnessed by a creature's senses or mind: [See second note on surah 6:73.] the Almighty, the Dispenser of Grace,



as-Sajdah 032:007

32:7 الذي احسن كل شئ خلقه وبدا خلق الانسان من طين


TransliterationAllathee ahsana kulla shay-in khalaqahu wabadaa khalqa al-insani min teenin
LiteralWho bettered every thing He created it, and He started/began the human's/mankind's creation from mud/clay .

Yusuf AliHe Who has made everything which He has created most good: He began the creation of man with (nothing more than) clay,
PickthalWho made all things good which He created, and He began the creation of man from clay;
Arberry who has created all things well. And He originated the creation of man out of clay,
ShakirWho made good everything that He has created, and He began the creation of man from dust.
SarwarIt is He Who created everything in the best manner and began the creation of the human being from clay.
KhalifaHe is the One who perfected everything He created, and started the creation of the human from clay.
Hilali/KhanWho made everything He has created good, and He began the creation of man from clay.
H/K/SaheehWho perfected everything which He created and began the creation of man from clay.
MalikIt is He Who has given the best form to everything that He has created. He originated the creation of man from clay;[7]
QXPWho created everything in perfect balance. Thus He initiated the creation of man (kind) from hydrated inorganic matter.
Maulana AliWho made beautiful everything that He created, and He began the creation of man from dust.
Free MindsThe One who perfected everything He created and He began the creation of the human from mud.
Qaribullah who perfected everything He created. He originated the creation of the human from clay,

George SaleIt is He who hath made every thing which He hath created exceeding good; and first created man of clay,
JM RodwellWho hath made everything which he hath created most good; and began the creation of man with clay;

Asadwho makes most excellent everything that He creates. [I.e., He fashions every detail of His creation in accordance with the functions intended for it, irrespective of whether those functions can be understood by us or are beyond the reach of our perception. In the text, the passage comprising verses 7-9 is in the past tense; but since it relates to a continuous act of creation, it signifies the present and the future as well as the past, and may, therefore, be suitably rendered in the present tense.] Thus, He begins the creation of man out of clay; [Cf. note on 23:12. In view of the next verse, this "beginning" of man's creation seems to allude to the basic composition of the human body as such, as well as to each individual's pre-natal existence in the separate bodies of his parents.]



as-Sajdah 032:008

32:8 ثم جعل نسله من سلالة من ماء مهين


TransliterationThumma jaAAala naslahu min sulalatin min ma-in maheenin
LiteralThen He created/made his off spring/descendants from descendent/strain/gene/progeny from humiliated/degraded water.

Yusuf AliAnd made his progeny from a quintessence of the nature of a fluid despised:
PickthalThen He made his seed from a draught of despised fluid;
Arberry then He fashioned his progeny of an extraction of mean water,
ShakirThen He made his progeny of an extract, of water held in light estimation.
SarwarHe made His offspring come into existence from an extract of insignificant fluid,
KhalifaThen He continued his reproduction through a certain lowly liquid.
Hilali/KhanThen He made his offspring from semen of worthless water (male and female sexual discharge).
H/K/SaheehThen He made his posterity out of the extract of a liquid disdained.
Malikthen automated the creation of his progeny by an extract of a despicable water;[8]
QXPThen He made him to be reproduced out of the essence of a humble fluid. (The inorganic matter was hydrated and from its extract life was initiated. Eventually, the evolution reached a point when procreation with male and female gametes was established (37:11)).
Maulana AliThen He made his progeny of an extract, of worthless water.
Free MindsThen He made his offspring from a structure derived from a lowly liquid.
Qaribullah then He made his offspring from a clot of weak water (semen).

George Saleand afterwards made his posterity of an extract of despicable water;
JM RodwellThen ordained his progeny from germs of life, from sorry water:

Asadthen He causes him to be begotten [Lit., "He caused [i.e., as pointed out in note on verse 7 above, "He causes"] his procreation [or "his begetting"] to be out of...", etc.] out of the essence of a humble fluid;



as-Sajdah 032:009

32:9 ثم سواه ونفخ فيه من روحه وجعل لكم السمع والابصار والافئدة قليلا ماتشكرون


TransliterationThumma sawwahu wanafakha feehi min roohihi wajaAAala lakumu alssamAAa waal-absara waal-af-idata qaleelan ma tashkuroona
LiteralThen He straightened Him, and He blew in Him from His Soul/Spirit , and He made/put for you the hearing/listening, and the eye sights/knowledge, and the hearts , little (is) what you thank/be grateful.

Yusuf AliBut He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give!
PickthalThen He fashioned him and breathed into him of His Spirit; and appointed for you hearing and sight and hearts. Small thanks give ye!
Arberry then He shaped him, and breathed His spirit in him. And He appointed for you hearing, and sight, and hearts; little thanks you show.
ShakirThen He made him complete and breathed into him of His spirit, and made for you the ears and the eyes and the hearts; little is it that you give thanks.
Sarwarthen He gave it proper shape and blew His spirit in it. He made ears, eyes and hearts for you, but you give Him very little thanks.
KhalifaHe shaped him and blew into him from His spirit. And He gave you the hearing, the eyesight, and the brains; rarely are you thankful.
Hilali/KhanThen He fashioned him in due proportion, and breathed into him the soul (created by Allah for that person), and He gave you hearing (ears), sight (eyes) and hearts. Little is the thanks you give!
H/K/SaheehThen He proportioned him and breathed into him from His [created] soul and made for you hearing and vision and hearts; little are you grateful.
Malikthen He fashioned him in due proportion and breathed into him of His spirit. He gave you ears, eyes and heart; yet you are seldom thankful.[9]
QXP(Then Emergent Evolution took place that distinguished humans from the Animal Kingdom.) He shapes him in accordance with what he is meant to be, and breathes into him (something) of His Energy. (This something is a special gift to the humans in the form of free will). And thus (O Mankind) He gives you the faculties of hearing, and sight, and feelings as well as minds. Yet, how seldom are you grateful by making the best use of your perceptual and conceptual faculties!
Maulana AliThen He made him complete and breathed into him of His spirit, and gave you ears and eyes and hearts; little it is that you give thanks!
Free MindsThen He evolved him, and blew into him from His spirit. And He made for you the hearing, the eyesight, and the hearts; rarely are you thankful.
Qaribullah Then He created him and (caused the angel to) breathe into him his (created) spirit. He gave you eyes and ears, and hearts, yet little do you thank.

George Saleand then formed him into proper shape, and breathed of his spirit into him; and hath given you the senses of hearing and seeing, and hearts to understand. How small thanks do ye return!
JM RodwellThen shaped him, and breathed of His Spirit into him, and gave you hearing and seeing and hearts: what little thanks do ye return!

Asadand then He forms him in accordance with what he is meant to be, and breathes into him of His spirit: [As in 15:29 and 38:72, God's "breathing of His spirit into man" is a metaphor for the divine gift of life and consciousness, or of a "soul" (which, as pointed out in second note on surah 4:171, is one of the meanings of the term ruh). Consequently, "the soul of every human being is of the spirit of God" (Razi). Regarding the verb sawwahu - rendered by me as "He forms him in accordance with what he is meant to be" - see notes on 87:2 and 91:7.] and [thus, O men,] He endows you with hearing, and sight, and feelings as well as minds: [Lit., "hearts" (afidah), which in classical Arabic is a metonym for both "feelings" and "minds"; hence my composite rendering of this term.] [yet] how seldom are you grateful!



as-Sajdah 032:010

32:10 وقالوا ءاذا ضللنا في الارض ائنا لفي خلق جديد بل هم بلقاء ربهم كافرون


TransliterationWaqaloo a-itha dalalna fee al-ardi a-inna lafee khalqin jadeedin bal hum biliqa-i rabbihim kafiroona
LiteralAnd they said: "Is (it that) if we were misguided in the earth/Planet Earth, are we in (E) (a) new creation?" But they are with meeting their Lord disbelieving.

Yusuf AliAnd they say: "What! when we lie, hidden and lost, in the earth, shall we indeed be in a Creation renewed? Nay, they deny the Meeting with their Lord.
PickthalAnd they say: When we are lost in the earth, how can we then be re-created? Nay but they are disbelievers in the meeting with their Lord.
Arberry They say, 'What, when we have gone astray in the earth, shall we indeed be in a new creation?' Nay, but they disbelieve in the encounter with their Lord.
ShakirAnd they say: What! when we have become lost in the earth, shall we then certainly be in a new creation? Nay! they are disbelievers in the meeting of their Lord.
SarwarThey have said, "How can we be brought to life again after we have been lost in the earth?" In fact, they have no faith in the Day of Judgment
KhalifaThey wonder, "After we vanish into the earth, do we get created anew?" Thus, as regards meeting their Lord, they are disbelievers.
Hilali/KhanAnd they say: "When we are (dead and become) lost in the earth, shall we indeed be recreated anew?" Nay, but they deny the Meeting with their Lord!
H/K/SaheehAnd they say, "When we are lost within the earth, will we indeed be [recreated] in a new creation?" Rather, they are, in [the matter of] the meeting with their Lord, disbelievers.
MalikThey say: "What! Once we are lost in the earth, shall we be created afresh?" Nay! They deny the fact that they will ever meet their Lord.[10]
QXPFor, they say, "What! After we have been lost in the earth, shall we indeed be created anew?" Nay, but they deny the Truth that they are destined to meet their Sustainer.
Maulana AliAnd they say: When we are lost in the earth, shall we then be in a new creation? Nay, they are disbelievers in the meeting with their Lord.
Free MindsAnd they said: "When we are buried in the ground, will we be created anew?" Indeed, they reject the meeting of their Lord.
Qaribullah They say: 'What, when we have been destroyed in the earth, shall we indeed be in a new creation? ' Indeed, they disbelieve that they will meet their Lord.

George SaleAnd they say, when we shall lie hidden in the earth, shall we be raised thence a new creature? Yea, they deny the meeting of their Lord at the resurrection.
JM RodwellAnd they say, "What! when we shall have lain hidden in the earth, shall we become a new creation?" Yea, they deny that they shall meet their Lord.

AsadFor, [many are] they [who] say, "What! After we have been [dead and] lost in the earth, shall we indeed be [restored to life] in a new act of creation?" Nay, but [by saying this] they deny the truth that they are destined to meet their Sustainer! [Sc., "and thus, by implication, they deny His existence". (Cf. notes on 13:5.)]



as-Sajdah 032:011

32:11 قل يتوفاكم ملك الموت الذي وكل بكم ثم الى ربكم ترجعون


TransliterationQul yatawaffakum malaku almawti allathee wukkila bikum thumma ila rabbikum turjaAAoona
LiteralSay: "The death's/lifelessness' angel who was appointed a keeper to you, makes you die, then to your Lord you are being returned."

Yusuf AliSay: "The Angel of Death, put in charge of you, will (duly) take your souls: then shall ye be brought back to your Lord."
PickthalSay: The angel of death, who hath charge concerning you, will gather you, and afterward unto your Lord ye will be returned.
Arberry Say: 'Death's angel, who has been charged with you, shall gather you, then to your Lord you shall be returned.'
ShakirSay: The angel of death who is given charge of you shall cause you to die, then to your Lord you shall be brought back.
Sarwar(Muhammad), say, "The angel of death, who is appointed over everyone of you, will cause you to die and to your Lord you will all return."
KhalifaSay, "You will be put to death by the angel in whose charge you are placed, then to your Lord you will be returned."
Hilali/KhanSay: "The angel of death, who is set over you, will take your souls, then you shall be brought to your Lord."
H/K/SaheehSay, "The angel of death will take you who has been entrusted with you. Then to your Lord you will be returned."
MalikSay: "The angel of death (IzraĹil) who is assigned for you will carry off your souls and bring you back to your Lord."[11]
QXPSay, "The angel of death who is assigned for you, will collect you, and then you will be returned to your Lord." (The body dies but the "Self" lives on according to the Law of death).
Maulana AliSay: The angel of death, who is given charge of you, will cause you to die, then to your Lord you will be returned.
Free MindsSay: "The Angel of death that has been assigned to you will take you, then to your Lord you will be returned."
Qaribullah Say: 'The Angel of Death, who has been given charge of you will gather you then to your Lord you shall be returned. '

George SaleSay, the angel of death, who is set over you, shall cause your to die: Then shall ye be brought back unto your Lord.
JM RodwellSAY: The angel of death who is charged with you shall cause you to die: then shall ye be returned to your Lord.

AsadSay: "[One day,] the angel of death who has been given charge of you will gather you, and then unto your Sustainer you will be brought back." PUNISHMENT FOR THOSE WHO ARE LOST IN SIN AND REWARDS FOR GOOD DEEDS



as-Sajdah 032:012

32:12 ولو ترى اذ المجرمون ناكسوا رؤوسهم عند ربهم ربنا ابصرنا وسمعنا فارجعنا نعمل صالحا انا موقنون


TransliterationWalaw tara ithi almujrimoona nakisoo ruoosihim AAinda rabbihim rabbana absarna wasamiAAna faarjiAAna naAAmal salihan inna mooqinoona
LiteralAnd if you see/understand when the criminals/sinners (are) putting down their heads/tops at their Lord: "Our Lord, we saw/understood , and we heard/listened, so return us, we make/do correct/righteous deeds, that we are sure/certain."

Yusuf AliIf only thou couldst see when the guilty ones will bend low their heads before their Lord, (saying:) "Our Lord! We have seen and we have heard: Now then send us back (to the world): we will work righteousness: for we do indeed (now) believe."
PickthalCouldst thou but see when the guilty hang their heads before their Lord, (and say): Our Lord! We have now seen and heard, so send us back; we will do right, now we are sure.
Arberry Ah, if thou couldst see the guilty hanging their heads before their Lord! 'Our Lord, we have seen and heard; now return us, that we may do righteousness, for we have sure faith.'
ShakirAnd could you but see when the guilty shall hang down their heads before their Lord: Our Lord! we have seen and we have heard, therefore send us back, we will do good; surely (now) we are certain.
SarwarWould that you could see (on the Day of Judgment) that criminals, with their heads hanging down before their Lord, saying, "Our Lord, we have seen and heard. Send us back to act righteously. Now we have strong faith".
KhalifaIf only you could see the guilty when they bow down their heads before their Lord: "Our Lord, now we have seen and we have heard. Send us back and we will be righteous. Now we have attained certainty."
Hilali/KhanAnd if you only could see when the Mujrimoon (criminals, disbelievers, polytheists, sinners, etc.) shall hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back (to the world), we will do righteous good deeds. Verily! We now believe with certainty."
H/K/SaheehIf you could but see when the criminals are hanging their heads before their Lord, [saying], "Our Lord, we have seen and heard, so return us [to the world]; we will work righteousness. Indeed, we are [now] certain."
MalikIf only you could visualize when the criminals will hang their heads before their Lord saying: "Our Lord! We have seen and we have heard; please send us back to the world and we will do good deeds: we are now convinced."[12]
QXPIf only you could see the guilty when they bend low their heads before their Lord, "Our Lord! We have now seen and heard. Return us, then, that we may do good works, for, now we are sure." (33:99-100).
Maulana AliAnd couldst thou but see when the guilty hang their heads before their Lord: Our Lord, we have seen and heard; so send us back, we will do good; we are (now) certain.
Free MindsAnd if only you could see the criminals when they bow down their heads before their Lord: "Our Lord, we have now seen and we have heard, so send us back and we will do good work. Now we have attained certainty!"
Qaribullah Would that you could see the wrongdoers when they lower their heads before their Lord! They will say: 'Our Lord, we have now seen and heard. Send us back and we will do righteous deeds, we are certain. '

George SaleIf thou couldest see, when the wicked shall bow down their heads before their Lord, saying, O Lord, we have seen, and have heard: Suffer us therefore to return into the world, and we will work that which is right; since we are now certain of the truth of what hath been preached to us: Thou wouldst see an amazing sight.
JM RodwellCouldst thou but see when the guilty shall droop their heads before their Lord, and cry, "O our Lord! we have seen and we have heard: return us then to life: we will do that which is right. Verily we believe firmly!"

AsadIf thou couldst but see [how it will be on Judgment Day], when those who are lost in sin will hang their heads before their Sustainer, [saying:] "O our Sustainer! [Now] we have seen, and we have heard! Return us, then, [to our earthly life] that we may do good deeds: for [now], behold, we are certain [of the truth]!"



as-Sajdah 032:013

32:13 ولو شئنا لاتينا كل نفس هداها ولكن حق القول مني لاملان جهنم من الجنة والناس اجمعين


TransliterationWalaw shi-na laatayna kulla nafsin hudaha walakin haqqa alqawlu minnee laamlaanna jahannama mina aljinnati waalnnasi ajmaAAeena
LiteralAnd if We wanted/willed We would have given/brought every/each self its guidance, and but the expression/word/opinion and belief from Me became truth , I will fill (E) Hell from the Jinns and the people, all/altogether .

Yusuf AliIf We had so willed, We could certainly have brought every soul its true guidance: but the Word from Me will come true, "I will fill Hell with Jinns and men all together."
PickthalAnd if We had so willed, We could have given every soul its guidance, but the word from Me concerning evildoers took effect: that I will fill hell with the jinn and mankind together.
Arberry 'If We had so willed, We could have given every soul its guidance; but now My Word is realized -- " Assuredly I shall fill Gehenna with jinn and men all together."
ShakirAnd if We had pleased We would certainly have given to every soul its guidance, but the word (which had gone forth) from Me was just: I will certainly fill hell with the jinn and men together.
SarwarHad We wanted, We could have given guidance to every soul, but My decree, that hell will be filled-up with jinn and people, has already been executed.
KhalifaHad we willed, we could have given every soul its guidance, but it is already predetermined that I will fill Hell with jinns and humans, all together.
Hilali/KhanAnd if We had willed, surely! We would have given every person his guidance, but the Word from Me took effect (about evildoers), that I will fill Hell with jinn and mankind together.
H/K/SaheehAnd if we had willed, We could have given every soul its guidance, but the word from Me will come into effect [that] "I will surely fill Hell with jinn and people all together.
MalikIn response to that, it will be said: "Had We so willed, We could have given every soul its guidance. But My word which I had said has been fulfilled, that I shall fill hell with jinns and men all together."[13]
QXPHad We so Willed, We could indeed have imposed Our Guidance upon every human being (like other creatures without free will). But the Word from Me will come true - I will fill Hell with people, rural and urban all together. (A great many people will succumb to their desires (15:39-40), (38:84-85)).
Maulana AliAnd if We have pleased, We could have given every soul its guidance, but the word from Me was just; I will certainly fill hell with the jinn and men together.
Free MindsAnd if We had wished, We could have given every soul its guidance, but the word from Me has taken effect, that I will fill Hell with Jinn and humans all together.
Qaribullah Had We Willed, We would have guided every soul. But My Word shall be realized, 'I will fill Gehenna (Hell) with jinn and people all together. '

George SaleIf we had pleased, we had certainly given unto every soul its direction: But the word which hath proceeded from Me must necessarily be fulfilled, when I said, verily I will fill hell with genii and men, altogether.
JM Rodwell(Had we pleased we had certainly given to every soul its guidance. But true shall be the word which hath gone forth from me-I will surely fill hell with Djinn and men together.)

AsadYet had We so willed, We could indeed have imposed Our guidance upon every human being: [Lit., "We could indeed have given unto every human being (nafs) his guidance", i.e., forcibly: but since this would have deprived man of his ability to choose between right and wrong - and, thus, of all moral responsibility - God does not "impose" His guidance upon anyone (cf. 26:4 and the corresponding note).] but [We have not willed it thus - and so] that word of Mine has come true: "Most certainly will I fill hell with invisible beings as well as with humans, all together!" [See 7:18 as well as the last paragraph of 11:119. As regards the "invisible beings" (jinn), see Appendix III.]



as-Sajdah 032:014

32:14 فذوقوا بما نسيتم لقاء يومكم هذا انا نسيناكم وذوقوا عذاب الخلد بما كنتم تعملون


TransliterationFathooqoo bima naseetum liqaa yawmikum hatha inna naseenakum wathooqoo AAathaba alkhuldi bima kuntum taAAmaloona
LiteralSo taste/experience with what you forgot, this your day's/time's meetings that We, We forgot you, and taste/experience the immortality's/eternity's torture because (of) what you were making/doing.

Yusuf Ali"Taste ye then - for ye forgot the Meeting of this Day of yours, and We too will forget you - taste ye the Penalty of Eternity for your (evil) deeds!"
PickthalSo taste (the evil of your deeds). Forasmuch as ye forgot the meeting of this your day, lo! We forget you. Taste the doom of immortality because of what ye used to do.
Arberry So now taste, for that you forgot the encounter of this your day! We indeed have forgotten you. Taste the chastisement of eternity for that you were doing!'
ShakirSo taste, because you neglected the meeting of this day of yours; surely We forsake you; and taste the abiding chastisement for what you did.
SarwarThey will be told, "Suffer on this Day of Judgment. For your having ignored it, We have ignored you. Suffer everlasting torment for your evil deeds."
KhalifaTaste the consequences of your forgetting this day; now we forget you. You have incurred eternal retribution in return for your own works.
Hilali/KhanThen taste you (the torment of the Fire) because of your forgetting the Meeting of this Day of yours, (and) surely! We too will forget you, so taste you the abiding torment for what you used to do.
H/K/SaheehSo taste [punishment] because you forgot the meeting of this, your Day; indeed, We have [accordingly] forgotten you. And taste the punishment of eternity for what you used to do."
MalikNow taste the reward for your forgetting the meeting of this Day - We too have forgotten you now - taste the everlasting punishment in consequence of your misdeeds."[14]
QXPIt will be said, "Taste you then, for you remained oblivious of this Day of yours, and so, now We forget you - taste the lasting doom for what you used to do."
Maulana AliSo taste, because you forgot the meeting of this Day of yours; surely We forsake you; and taste the abiding chastisement for what you did.
Free MindsSo taste the consequences of your forgetting this Day; for We have now forgotten you. And taste the eternal retribution in return for what you used to do.
Qaribullah (We shall say to them): 'Now taste, for you forgot the encounter of this Day, We have forgotten you. Taste Our eternal punishment, for that which you were doing. '

George SaleTaste therefore the torment prepared for you, because ye have forgotten the coming of this your day: We also have forgotten you; taste therefore a punishment of eternal duration, for that which ye have wrought.
JM RodwellTaste then the recompense of your having forgotten the meeting with this your day. We, too, we have forgotten you: taste then an eternal punishment for that which ye have wrought.

Asad[And He will say unto the sinners:] "Taste, then, [the recompense] for your having been oblivious of the coming of this your Day [of Judgment] - for, verily, We are [now] oblivious of you: taste, then, [this] abiding suffering for all [the evil] that you were wont to do!"



as-Sajdah 032:015

32:15 انما يؤمن باياتنا الذين اذا ذكروا بها خروا سجدا وسبحوا بحمد ربهم وهم لايستكبرون


TransliterationInnama yu/minu bi-ayatina allatheena itha thukkiroo biha kharroo sujjadan wasabbahoo bihamdi rabbihim wahum la yastakbiroona
LiteralTruly/indeed (who) believes with Our verses/evidences (are) those who if they were reminded with it they fell down prostrating and they praised/glorified with their Lord's praise/gratitude , and they do not be arrogant.

Yusuf AliOnly those believe in Our Signs, who, when they are recited to them, fall down in prostration, and celebrate the praises of their Lord, nor are they (ever) puffed up with pride.
PickthalOnly those believe in Our revelations who, when they are reminded of them, fall down prostrate and hymn the praise of their Lord, and they are not scornful,
Arberry Only those believe in Our signs who, when they are reminded of them, fall down prostrate and proclaim the praise of their Lord, not waxing proud.
ShakirOnly they believe in Our communications who, when they are reminded of them, fall down in prostration and celebrate the praise of their Lord, and they are not proud.
SarwarThe only people who believe in Our revelations are those who, when reminded about them, bow down in prostration and glorify their Lord with His praise without pride.
KhalifaThe only people who truly believe in our revelations are those who fall prostrate upon hearing them. They glorify and praise their Lord, without any arrogance.
Hilali/KhanOnly those believe in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), who, when they are reminded of them fall down prostrate, and glorify the Praises of their Lord, and they are not proud.
H/K/SaheehOnly those believe in Our verses who, when they are reminded by them, fall down in prostration and exalt [Allah] with praise of their Lord, and they are not arrogant.
MalikOnly those people believe in Our revelations, who, when they are reminded of them, prostrate themselves in adoration and celebrate the praises of their Lord and are not puffed up with pride.[15]
QXPOnly they truly believe in Our Messages who, when they are reminded of them, fall into complete submission adoring, and strive hard to manifest their Sustainer's Praise. (They establish the Divine System that is the living evidence of how benevolent His Guidance is). And they are never given to false pride.
Maulana AliOnly they believe in Our messages who, when they are reminded of them, fall down prostrate and celebrate the praise of their Lord, and they are not proud.
Free MindsThe only people who believe in Our revelations are those whom when they are reminded by them, they fall prostrating, and they glorify the praise of their Lord, and they are not arrogant.
Qaribullah Only those who believe in Our verses, when reminded of them, prostrate themselves and exalt with the praise of their Lord in humility;

George SaleVerily they only believe in our signs, who, when they are warned thereby, fall down adoring, and celebrate the praise of their Lord, and are not elated with pride:
JM RodwellThey only believe in our signs, who, when mention is made of them, fall down in ADORATION, and celebrate the praise of their Lord, and are not puffed up with disdain:

AsadONLY THEY [truly] believe in Our messages who, whenever they are conveyed to them, fall down, prostrating themselves in adoration, and extol their Sustainer's limitless glory and praise; and who are never filled with false pride;



as-Sajdah 032:016

32:16 تتجافى جنوبهم عن المضاجع يدعون ربهم خوفا وطمعا ومما رزقناهم ينفقون


TransliterationTatajafa junoobuhum AAani almadajiAAi yadAAoona rabbahum khawfan watamaAAan wamimma razaqnahum yunfiqoona
LiteralTheir sides distances/becomes restless from the places of laying down (beds), they call their Lord fearfully and desiring/coveting , and from what We provided for them they spend.

Yusuf AliTheir limbs do forsake their beds of sleep, the while they call on their Lord, in Fear and Hope: and they spend (in charity) out of the sustenance which We have bestowed on them.
PickthalWho forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them.
Arberry Their sides shun their couches as they call on their Lord in fear and hope; and they expend of that We have provided them.
ShakirTheir sides draw away from (their) beds, they call upon their Lord in fear and in hope, and they spend (benevolently) out of what We have given them.
SarwarTheir sides give-up rest in beds in order to pray before their Lord in fear and hope. They spend for the cause of God out of what we have given them.
KhalifaTheir sides readily forsake their beds, in order to worship their Lord, out of reverence and hope, and from our provisions to them, they give.
Hilali/KhanTheir sides forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allahs Cause) out of what We have bestowed on them.
H/K/SaheehThey arise from [their] beds; they supplicate their Lord in fear and aspiration, and from what We have provided them, they spend.
MalikWho forsake their beds and invoke their Lord with fear and hope; and they spend in charity out of the sustenance which We have given them.[16]
QXPThey forsake their 'comfort zone' in calling people to their Lord, fearing that they have not done enough and hoping to do better. And they keep open for the needy the provision that We have given them. ('Madhaje' = Beds = Present circumstances = Comfort zone).
Maulana AliThey forsake (their) beds, calling upon their Lord in fear and in hope, and spend out of what We have given them.
Free MindsTheir sides readily forsake their beds, to call on their Lord out of fear and hope, and from Our provisions to them they give.
Qaribullah whose sides forsake their couches as they supplicate to their Lord in fear and hope; who give in charity of that which We have given them.

George SaleTheir sides are raised from their beds, calling on their Lord with fear and with hope; and they distribute alms out of what We have bestowed on them.
JM RodwellWho, as they raise them from their couches, call on their Lord with fear and desire, and give alms of that with which we have supplied them.

Asad[and] who are impelled to rise [Lit., "whose sides [i.e., bodies] restlessly rise".] from their beds [at night] to call out to their Sustainer in fear and hope; and who spend on others out of what We provide for them as sustenance.



as-Sajdah 032:017

32:17 فلا تعلم نفس مااخفي لهم من قرة اعين جزاء بما كانوا يعملون


TransliterationFala taAAlamu nafsun ma okhfiya lahum min qurrati aAAyunin jazaan bima kanoo yaAAmaloona
LiteralSo no self knows what I hide for them from an eyes'/sights' delight/satisfaction , a reward/reimbursement because (of) what they were making/doing .

Yusuf AliNow no person knows what delights of the eye are kept hidden (in reserve) for them - as a reward for their (good) deeds.
PickthalNo soul knoweth what is kept hid for them of joy, as a reward for what they used to do.
Arberry No soul knows what comfort is laid up for them secretly, as a recompense for that they were doing.
ShakirSo no soul knows what is hidden for them of that which will refresh the eyes; a reward for what they did.
SarwarNo soul knows what delight awaits them as the reward for their deeds.
KhalifaYou have no idea how much joy and happiness are waiting for you as a reward for your (righteous) works.
Hilali/KhanNo person knows what is kept hidden for them of joy as a reward for what they used to do.
H/K/SaheehAnd no soul knows what has been hidden for them of comfort for eyes as reward for what they used to do.
MalikNo one knows what delights of the eye have been kept hidden for them as a reward for their good deeds.[17]
QXPAnd no human being can imagine what blissful delights are kept hidden for them as a reward for what they used to do.
Maulana AliSo no soul knows what refreshment of the eyes is hidden for them: a reward for what they did.
Free MindsNo person knows what is being hidden for them of joy, as a reward for what they used to do.
Qaribullah No soul knows what pleases the eye is in store for them as a recompense for what they used to do.

George SaleNo soul knoweth the complete satisfaction which is secretly prepared for them, as a reward for that which they have wrought.
JM RodwellNo soul knoweth what joy of the eyes is reserved for the good in recompense of their works.

AsadAnd [as for all such believers,] no human being can imagine what blissful delights, as yet hidden, await them [in the life to come] as a reward for all that they did. [Lit., "what is kept hidden for them [by way] of a joy of the eyes", i.e., of blissful delights, irrespective of whether seen, heard or felt. The expression "what is kept hidden for them" clearly alludes to the unknowable - and, therefore, only allegorically describable - quality of life in the hereafter. The impossibility of man's really "imagining" paradise has been summed up by the Prophet in the well-authenticated hadith: "God says: `I have readied for My righteous servants what no eye has ever seen, and no ear has ever heard, and no heart of man has ever conceived" ' (Bukhari and Muslim, on the authority of Abu Hurayrah; also Tirmidhi). This hadith has always been regarded by the Companions as the Prophet's own comment on the above verse (cf. Fath al-Bari VIII, 418 f.).]



as-Sajdah 032:018

32:18 افمن كان مؤمنا كمن كان فاسقا لايستوون


TransliterationAfaman kana mu/minan kaman kana fasiqan la yastawoona
LiteralIs who was believing as who was debauching ? They do not become equal/alike.

Yusuf AliIs then the man who believes no better than the man who is rebellious and wicked? Not equal are they.
PickthalIs he who is a believer like unto him who is an evil-liver? They are not alike.
Arberry What? Is he who has been a believer like unto him who has been ungodly? They are not equal.
ShakirIs he then who is a believer like him who is a transgressor? They are not equal.
SarwarIs a believer equal to an evil-doer? They are not equal at all.
KhalifaIs one who is a believer the same as one who is wicked? They are not equal.
Hilali/KhanIs then he who is a believer like him who is Fasiq (disbeliever and disobedient to Allah)? Not equal are they.
H/K/SaheehThen is one who was a believer like one who was defiantly disobedient? They are not equal.
MalikCan he who is a believer be like the one who is a transgressor? Of course, they are not alike.[18]
QXPIs then, he who was a believer like the one who drifted away from the Divine Values? Nay, these two are not alike.
Maulana AliIs he then, who is a believer, like him who is a transgressor? They are not equal.
Free MindsIs one who was a believer the same as one who was wicked? They are not the same.
Qaribullah Can he, then, who is a believer, be compared to he who is wicked? They are not equal.

George SaleShall he therefore, who is a true believer, be as he who is an impious transgressor? They shall not be held equal.
JM RodwellShall he then who is a believer be as he who sinneth grossly? they shall not be held alike.

AsadIs, then, he who [in his earthly life] was a believer to be compared with one who was iniquitous? [Nay,] these two are not equal!



as-Sajdah 032:019

32:19 اما الذين امنوا وعملوا الصالحات فلهم جنات الماوى نزلا بما كانوا يعملون


TransliterationAmma allatheena amanoo waAAamiloo alssalihati falahum jannatu alma/wa nuzulan bima kanoo yaAAmaloona
LiteralAs to those who believed and made/did the correct/righteous deeds, so for them (are) treed gardens/paradises (as) the shelter/refuge, a place of descent/prepared guest house because (of) what they were making/doing .

Yusuf AliFor those who believe and do righteous deeds are Gardens as hospitable homes, for their (good) deeds.
PickthalBut as for those who believe and do good works, for them are the Gardens of Retreat - a welcome (in reward) for what they used to do.
Arberry As for those who believe, and do deeds of righteousness, there await them the Gardens of the Refuge, in hospitality for that they were doing.
ShakirAs for those who believe and do good, the gardens are their abiding-place; an entertainment for what they did.
SarwarThe righteously striving believers will have Paradise for their dwelling as the reward of their good deeds.
KhalifaAs for those who believe and lead a righteous life, they have deserved the eternal Paradise. Such is their abode, in return for their works.
Hilali/KhanAs for those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, for them are Gardens (Paradise) as an entertainment, for what they used to do.
H/K/SaheehAs for those who believed and did righteous deeds, for them will be the Gardens of Refuge as accommodation for what they used to do.
MalikAs for those who believe and do good deeds, they shall be awarded the gardens of paradise as a reward of their labors.[19]
QXPAs for those who attain belief and develop their personalities by fulfilling the needs of others - are Gardens of Resort, as a welcome, for what they did.
Maulana AliAs for those who believe and do good deeds, for them are Gardens, a refuge -- an entertainment for what they did.
Free MindsAs for those who believe and do good works, for them are eternal Paradises as an abode, in return for their works.
Qaribullah As for those who believe and do good works, there are for them the Gardens of Refuge, in hospitality for that which they have done.

George SaleAs to those who believe, and do that which is right, they shall have gardens of perpetual abode, an ample recompense for that which they shall have wrought:
JM RodwellAs to those who believe and do that which is right, they shall have gardens of eternal abode as the meed of their works:

AsadAs for those who attain to faith and do righteous deeds - gardens of rest await them, as a welcomme [from God], in result of what they did;



as-Sajdah 032:020

32:20 واما الذين فسقوا فماواهم النار كلما ارادوا ان يخرجوا منها اعيدوا فيها وقيل لهم ذوقوا عذاب النار الذي كنتم به تكذبون


TransliterationWaamma allatheena fasaqoo fama/wahumu alnnaru kullama aradoo an yakhrujoo minha oAAeedoo feeha waqeela lahum thooqoo AAathaba alnnari allathee kuntum bihi tukaththiboona
LiteralAs to those who debauched , so their shelter/refuge (is) the fire , whenever they wanted that they get out/emerge from it, they were returned in it, and (it) was said to them: "Taste experience the fire's torture which you were with it denying ."

Yusuf AliAs to those who are rebellious and wicked, their abode will be the Fire: every time they wish to get away therefrom, they will be forced thereinto, and it will be said to them: "Taste ye the Penalty of the Fire, the which ye were wont to reject as false."
PickthalAnd as for those who do evil, their retreat is the Fire. Whenever they desire to issue forth from thence, they are brought back thither. Unto them it is said: Taste the torment of the Fire which ye used to deny.
Arberry But as for the ungodly, their refuge shall be the Fire; as often as they desire to come forth from it, they shall be restored into it, and it shall be said to them, 'Taste the chastisement of the Fire, which you cried lies to.'
ShakirAnd as for those who transgress, their abode is the fire; whenever they desire to go forth from it they shall be brought back into it, and it will be said to them: Taste the chastisement of the fire which you called a lie.
SarwarHowever, the dwelling of the sinful ones will be hell fire. Each time they try to come out, they will be turned back with this remark, "Suffer the torment of the fire which you had called a lie".
KhalifaAs for the wicked, their destiny is Hell. Every time they try to leave it, they will be forced back. They will be told, "Taste the agony of Hell which you used to disbelieve in."
Hilali/KhanAnd as for those who are Fasiqoon (disbelievers and disobedient to Allah), their abode will be the Fire, every time they wish to get away therefrom, they will be put back thereto, and it will be said to them: "Taste you the torment of the Fire which you used to deny."
H/K/SaheehBut as for those who defiantly disobeyed, their refuge is the Fire. Every time they wish to emerge from it, they will be returned to it while it is said to them, "Taste the punishment of the Fire which you used to deny."
MalikBut those who transgress shall be cast into the fire. Whenever they try to escape from it, they shall be pushed back into it, and it will be said to them: "Taste the punishment of the fire which you used to deny."[20]
QXPBut as for those who drifted away from the Truth, their Retreat will be the Fire. As often as they try to come out of it, they will be brought back into it. It will be said to them, "Taste the torment of the Fire that you used to deny."
Maulana AliAnd as for those who transgress, their refuge is the Fire. Whenever they desire to go forth from it, they are brought back into it, and it is said to them: Taste the chastisement of the Fire, which you called a lie.
Free MindsAnd as for those who were wicked, their abode is the Fire. Every time they try to leave it, they will be put back in it, and it will be said to them: "Taste the retribution of the Fire in which you used to deny."
Qaribullah But those who do evil their refuge is the Fire. As often as they desire to come out of it they shall be driven back, and it will be said to them: 'Taste the punishment of the Fire, which you have belied. '

George SaleBut as for those who impiously transgress, their abode shall be hell fire; so often as they shall endeavour to get thereout, they shall be dragged back into the same, and it shall be said unto them, taste ye the torment of hell fire, which ye rejected as a falsehood.
JM RodwellBut as for those who grossly sin, their abode shall be the fire: so oft as they shall desire to escape out of it, back shall they be turned into it. And it shall be said to them, Taste ye the torment of the fire, which ye treated as a lie.

Asadbut as for those who are lost in iniquity - their goal is the fire: as oft as they will try to come out of it, they will be thrown back into it; and they will be told, "Taste [now] this suffering through fire which you were wont to call a lie!"



as-Sajdah 032:021

32:21 ولنذيقنهم من العذاب الادنى دون العذاب الاكبر لعلهم يرجعون


TransliterationWalanutheeqannahum mina alAAathabi al-adna doona alAAathabi al-akbari laAAallahum yarjiAAoona
LiteralAnd We will make them taste/experience (E) from the torture the nearest , other than the torture the greatest , maybe/perhaps they return.

Yusuf AliAnd indeed We will make them taste of the Penalty of this (life) prior to the supreme Penalty, in order that they may (repent and) return.
PickthalAnd verily We make them taste the lower punishment before the greater, that haply they may return.
Arberry And We shall surely let them taste the nearer chastisement, before the greater; haply so they will return.
ShakirAnd most certainly We will make them taste of the nearer chastisement before the greater chastisement that haply they may turn.
SarwarWe shall certainly make them suffer worldly torment before suffering the great torment so that perhaps they may return to Us.
KhalifaWe let them taste the smaller retribution (of this world), before they incur the greater retribution (of the Hereafter), that they may (take a hint and) reform.
Hilali/KhanAnd verily, We will make them taste of the near torment (i.e. the torment in the life of this world, i.e. disasters, calamities, etc.) prior to the supreme torment (in the Hereafter), in order that they may (repent and) return (i.e. accept Islam).
H/K/SaheehAnd we will surely let them taste the nearer punishment short of the greater punishment that perhaps they will repent.
MalikWe shall certainly make them taste the lighter torment in this life before the greater punishment of the hereafter, so that they may return to the Right Way.[21]
QXPAnd verily, We make (the violators of the Divine Law) taste the punishment closer at hand before the Greater punishment, so that they might return to righteousness.
Maulana AliAnd certainly We will make them taste the nearer punishment before the greater chastisement, that haply they may turn.
Free MindsAnd We will let them taste the worldly retribution before the greater retribution, perhaps they will revert.
Qaribullah But We will let them taste the nearest punishment (in this life) before the greater punishment, so that they may return (to faith).

George SaleAnd we will cause them to taste the nearer punishment of this world, besides the more grievous punishment of the next; peradventure they will repent.
JM RodwellAnd we will surely cause them to taste a punishment yet nearer at hand, besides the greater punishment, that haply they may turn to us in penitence.

AsadHowever, ere [We condemn them to] that supreme suffering, We shall most certainly let them taste of a suffering closer at hand, [Lit., "nearer", i.e., in this world: for an explanation, see note on 52:47.] so that they might [repent and] mend their ways. [Lit., "so that they might return (to righteousness)".]



as-Sajdah 032:022

32:22 ومن اظلم ممن ذكر بايات ربه ثم اعرض عنها انا من المجرمين منتقمون


TransliterationWaman athlamu mimman thukkira bi-ayati rabbihi thumma aAArada AAanha inna mina almujrimeena muntaqimoona
LiteralAnd who (is) more unjust/oppressive than who was reminded with His Lord's verses/signs/evidences, then he turned away/opposed from it? That We are from the criminals/sinners, We are revenging/punishing (We are revenging/punishing the criminals/sinners).

Yusuf AliAnd who does more wrong than one to whom are recited the Signs of his Lord, and who then turns away therefrom? Verily from those who transgress We shall exact (due) Retribution.
PickthalAnd who doth greater wrong than he who is reminded of the revelations of his Lord, then turneth from them. Lo! We shall requite the guilty.
Arberry And who does greater evil than he who is reminded of the signs of his Lord, then turns away from them? We shall take vengeance upon the sinners.
ShakirAnd who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them? Surely We will give punishment to the guilty.
SarwarWho are more unjust than those who are reminded of the revelation of their Lord, but have ignored them? We will take revenge on the criminal.
KhalifaWho is more evil than one who is reminded of these revelations of his Lord, then insists upon disregarding them? We will certainly punish the guilty.
Hilali/KhanAnd who does more wrong than he who is reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, then he turns aside therefrom? Verily, We shall exact retribution from the Mujrimoon (criminals, disbelievers, polytheists, sinners, etc.).
H/K/SaheehAnd who is more unjust than one who is reminded of the verses of his Lord; then he turns away from them? Indeed We, from the criminals, will take retribution.
MalikWho could be more unjust than the one who is reminded of the revelations of his Lord and he turns away from them? Surely We shall take vengeance on such criminals.[22]
QXPAnd who does a greater wrong than he who is reminded of his Lord's Messages, then turns away from them? Verily, We shall requite all those who violate human rights by stealing the fruit of others' labor. ('Mujrim' = One who steals the fruit of the toil of others).
Maulana AliAnd who is more iniquitous than he who is reminded of the messages of his Lord, then he turns away from them? Surely We exact retribution from the guilty.
Free MindsAnd who is more wicked than one who is reminded of his Lord's revelations, then he turns away from them? We will exact a punishment from the criminals.
Qaribullah And who is more wicked than he who, when reminded of the verses of his Lord turns away from them? We take revenge on the sinners.

George SaleWho is more unjust than he who is warned by the signs of his Lord, and then turneth aside from the same? We will surely take vengeance on the wicked.
JM RodwellWho acteth worse than he who is warned by the signs of his Lord, then turneth away from them? We will surely take vengeance on the guilty ones.

AsadAnd who could be more wicked than he to whom his Sustainer's messages are conveyed and who thereupon turns away from them? Verily, We shall inflict Our retribution on those who are [thus] lost in sin!



as-Sajdah 032:023

32:23 ولقد اتينا موسى الكتاب فلا تكن في مرية من لقائه وجعلناه هدى لبني اسرائيل


TransliterationWalaqad atayna moosa alkitaba fala takun fee miryatin min liqa-ihi wajaAAalnahu hudan libanee isra-eela
LiteralAnd We had given/brought Moses The Book's , so do not be in doubt from meeting Him/it, and We made/put it (as) guidance to Israel's sons and daughters.

Yusuf AliWe did indeed aforetime give the Book to Moses: be not then in doubt of its reaching (thee): and We made it a guide to the Children of Israel.
PickthalWe verily gave Moses the Scripture; so be not ye in doubt of his receiving it; and We appointed it a guidance for the Children of Israel.
Arberry Indeed, We gave Moses the Book; so he not in doubt concerning the encounter with him; and We appointed it for a guidance to the Children of Israel.
ShakirAnd certainly We gave the Book to Musa, so be not in doubt concerning the receiving of it, and We made it a guide for the children of Israel.
SarwarWe gave the Book to Moses - do not have any doubt about the Day of Judgment - and made it a guide for the children of Israel.
KhalifaWe have given Moses the scripture - do not harbor any doubt about meeting Him - and we made it a guide for the Children of Israel.
Hilali/KhanAnd indeed We gave Moosa (Moses) the Scripture (the Taurat (Torah)). So be not you in doubt of meeting him (i.e.when you met Moosa (Moses) during the night of AlIsra and AlMiraj over the heavens). And We made it (the Taurat (Torah)) a guide to the Children of Israel.
H/K/SaheehAnd We certainly gave Moses the Scripture, so do not be in doubt over his meeting. And we made the Torah guidance for the Children of Israel.
MalikWe gave the Book to Moses - so be not in doubt for receiving this Book which meets the same criteria - and We made it a guide for the Children of Israel.[23]
QXPAnd, indeed, We had given Moses the Scripture. So be not in doubt of his receiving it, and We appointed it a Guidance for the Children of Israel. (Therein is a lesson about the outcome of the deniers of Divine Revelation).
Maulana AliAnd We indeed gave Moses the Book -- so doubt not the meeting with Him -- and We made it a guide for the Children of Israel.
Free MindsAnd We have given Moses the Scripture. So do not be in any doubt about meeting Him. And We made it a guide for the Children of Israel.
Qaribullah We have given the Book to Moses, so (Prophet Muhammad) do not be in doubt concerning the meeting with him (Prophet Moses) and made it a guidance to the Children of Israel.

George SaleWe heretofore delivered the book of the law unto Moses; wherefore be not thou in doubt as to the revelation thereof: And we ordained the same to be a direction unto the children of Israel;
JM RodwellWe heretofore gave the Book of the law to Moses: have thou no doubt as to our meeting with him: and we appointed it for the guidance of the children of Israel.

AsadAND, INDEED, [O Muhammad,] We did vouchsafe revelation unto Moses [as well]: so be not in doubt of [thy] having met with the same [truth in the revelation vouchsafed to thee]. [With this passage the discourse returns to the theme enunciated at the beginning of this surah - namely, the divine origin of the revelation granted to Muhammad, which, as the present passage points out, proceeds from the same source as that granted to Moses (the last of the great apostles of God accepted as such by all the three monotheistic religions, Judaism, Christianity and Islam). Furthermore, the identity of the fundamental truths in all divine revelations, stressed in the above verse, implies an identity of the moral demands made of the followers of those revelations irrespective of period, race or social environment.] And [just as] We caused that [earlier revelation] to be a guidance for the children of Israel,



as-Sajdah 032:024

32:24 وجعلنا منهم ائمة يهدون بامرنا لما صبروا وكانوا باياتنا يوقنون


TransliterationWajaAAalna minhum a-immatan yahdoona bi-amrina lamma sabaroo wakanoo bi-ayatina yooqinoona
LiteralAnd we made/put from them leaders/examples, they guide with Our order/command when they were/became patient, and they were with Our verses/evidences/signs sure/certain.

Yusuf AliAnd We appointed, from among them, leaders, giving guidance under Our command, so long as they persevered with patience and continued to have faith in Our Signs.
PickthalAnd when they became steadfast and believed firmly in Our revelations, We appointed from among them leaders who guided by Our command.
Arberry And We appointed from among them leaders guiding by Our command, when they endured patiently, and had sure faith in Our signs.
ShakirAnd We made of them Imams to guide by Our command when they were patient, and they were certain of Our communications.
SarwarWe appointed some of the Israelites as leaders for their exercising patience to guide the others to Our commands. They had firm belief in Our revelations.
KhalifaWe appointed from among them imams who guided in accordance with our commandments, because they steadfastly persevered and attained certainty about our revelations.
Hilali/KhanAnd We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.).
H/K/SaheehAnd We made from among them leaders guiding by Our command when they were patient and [when] they were certain of Our signs.
MalikWhen they showed patience, We appointed from among them leaders giving guidance under Our command so long as they continued to have faith in Our revelations.[24]
QXPWe appointed among them leaders who led them by Our Command since they were steadfast in their commitment and had conviction in Our Revelations.
Maulana AliAnd We made from among them leaders to guide by Our command when they were patient. And they were certain of Our messages.
Free MindsAnd We made from among them leaders who guided in accordance with Our command, for they were patient and had certainty regarding Our revelations.
Qaribullah When they were patient, We made from them leaders, guiding with Our Command and they were certain of Our verses.

George Saleand we appointed teachers from among them, who should direct the people at our command, when they had persevered with patience, and had firmly believed in our signs.
JM RodwellAnd we appointed ImÔms from among them who should guide after our command when they had themselves endured with constancy, and had firmly believed in our signs.

Asadand [as] We raised among them leaders who, so long as they bore themselves with patience and had sure faith in Our messages, guided [their people] in accordance with Our behest [I.e., in accordance with the divine ordinances enunciated in and for their time in the Torah: an allusion to the decline of faith, frequently mentioned in the Quran, among the children of Israel of later times, and the tendency among many of their leaders and learned men to corrupt the text of the Torah and, thus, to "overlay the truth with falsehood" (see, e.g., 2:42, 75, 79, and the corresponding notes).] - [so, too, shall it be with the divine writ revealed unto thee, O Muhammad.] [This interpolation reflects Zamakhshari's commentary on the above passage, to the effect that the Quran is destined to provide guidance and light so long as the community's religious leaders are patient in adversity and steadfast in their faith: an interpretation which implies that the Quran will cease to be of benefit to people who have lost their moral virtues and their faith.]



as-Sajdah 032:025

32:25 ان ربك هو يفصل بينهم يوم القيامة فيما كانوا فيه يختلفون


TransliterationInna rabbaka huwa yafsilu baynahum yawma alqiyamati feema kanoo feehi yakhtalifoona
LiteralThat truly your Lord separates/judges between them (on) the Resurrection Day in what they were in it differing/disagreeing .

Yusuf AliVerily thy Lord will judge between them on the Day of Judgment, in the matters wherein they differ (among themselves)
PickthalLo! thy Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ.
Arberry Surely thy Lord will distinguish between them on the Resurrection Day, touching that whereon they were at variance.
ShakirSurely your Lord will judge between them on the day of resurrection concerning that wherein they differ.
SarwarYour Lord will issue His decree about their (believers and disbeliever's) differences on the Day of Judgment.
KhalifaYour Lord is the One who will judge them on the Day of Resurrection, regarding everything they disputed.
Hilali/KhanVerily, your Lord will judge between them on the Day of Resurrection, concerning that wherein they used to differ.
H/K/SaheehIndeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ.
MalikSurely your Lord will decide between them, on the Day of Resurrection, concerning those matters wherein they differ among themselves.[25]
QXP(But later, the Children of Israel divided among themselves and lost their glory.) Verily, your Lord will decide between them on the Resurrection Day, regarding everything they disputed.
Maulana AliSurely thy Lord will judge between them on the day of Resurrection concerning that wherein they differed.
Free MindsYour Lord will separate between them on the Day of Resurrection regarding that which they disputed in.
Qaribullah On the Day of Resurrection your Lord will distinguish between them that on which they varied.

George SaleVerily thy Lord will judge between them, on the day of resurrection, concerning that wherein they have disagreed.
JM RodwellNow thy Lord! He will decide between them on the day of resurrection as to the subject of their disputes.

AsadVERILY, it is God alone who will decide between men [Lit., "between them".] on Resurrection Day with regard to all on which they were wont to differ. [See surah 2:113; also 22:67-69. In the present instance, this difference of opinion relates to belief in resurrection, on the one hand, and its denial, on the other.]



as-Sajdah 032:026

32:26 اولم يهدلهم كم اهلكنا من قبلهم من القرون يمشون في مساكنهم ان في ذلك لايات افلا يسمعون


TransliterationAwa lam yahdi lahum kam ahlakna min qablihim mina alqurooni yamshoona fee masakinihim inna fee thalika laayatin afala yasmaAAoona
LiteralDid it not guide for them how many We perished/destroyed from before them from the peoples of eras/centuries , they walk in their residences, that truly in that (are) evidences/signs (E) so do they not hear/listen?

Yusuf AliDoes it not teach them a lesson, how many generations We destroyed before them, in whose dwellings they (now) go to and fro? Verily in that are Signs: Do they not then listen?
PickthalIs it not a guidance for them (to observe) how many generations We destroyed before them, amid whose dwelling places they do walk? Lo! therein verily are portents! Will they not then heed?
Arberry Is it not a guidance to them, how many generations We destroyed before them in whose dwelling-places they walk? Surely in that are signs; what, will they not hear?
ShakirDoes it not point out to them the right way, how many of the generations, in whose abodes they go about, did We destroy before them? Most surely there are signs in this; will they not then hear?
SarwarWas it not a lesson for them, (the unbelievers), that We destroyed the many generations living before them among whose ruined dwellings they are now walking. In this there is many evidence (of the truth). Will they not then listen?.
KhalifaDoes it ever occur to them how many generations we have annihilated before them? They now live and walk in their ancestors' homes. This should provide sufficient proofs. Do they not hear?
Hilali/KhanIs it not a guidance for them, how many generations We have destroyed before them in whose dwellings they do walk about? Verily, therein indeed are signs. Would they not then listen?
H/K/SaheehHas it not become clear to them how many generations We destroyed before them, [as] they walk among their dwellings? Indeed in that are signs; then do they not hear?
MalikDo they not learn a lesson from the historical events of how many generations We have destroyed before them in whose dwelling-places they move about? Surely there are signs in this. Do they not listen?[26]
QXPIs it not a guidance for them to realize how many generations We annihilated before them - in whose dwelling places they now go to and fro? Verily, in this, behold, are Signs. Will they not, then, listen?
Maulana AliIs it not clear to them, how many of the generations, in whose abodes they go about, We destroyed before them? Surely there are signs in this. Will they not then hear?
Free MindsIs it not a guide for them how many generations We have annihilated before them in whose homes they now walk? In that are signs. Do they not listen?
Qaribullah Is it not a guidance to them, how many generations We destroyed before them in whose dwelling places they walk? Surely, in this there are signs. Will they not then hear!

George SaleIs it not known unto them how many generations we have destroyed before them, through whose dwellings they walk? Verily herein are signs: Will they not therefore hearken?
JM RodwellIs it not notorious to them how many generations, through whose abodes they walk, we have destroyed before them? Truly herein are sings: will they not then hear?

Asad[But] can, then, they [who deny the truth] learn no lesson by recalling how many a generation We have destroyed before their time? [For the wider meaning of the term qarn (lit., "generation"), see note on 20:128.] - [people] in whose dwelling-places they [themselves now] walk about? In this, behold, there are messages indeed: will they not, then, listen?



as-Sajdah 032:027

32:27 اولم يروا انا نسوق الماء الى الارض الجرز فنخرج به زرعا تاكل منه انعامهم وانفسهم افلا يبصرون


TransliterationAwa lam yaraw anna nasooqu almaa ila al-ardi aljuruzi fanukhriju bihi zarAAan ta-kulu minhu anAAamuhum waanfusuhum afala yubsiroona
LiteralDo they not see/understand that We, We drive the water to the land/Earth the barren/infertile , so We bring out/emerge with it plants/crops, their camels/livestock and them selves eat from it, so do they not see/understand ?

Yusuf AliAnd do they not see that We do drive rain to parched soil (bare of herbage), and produce therewith crops, providing food for their cattle and themselves? Have they not the vision?
PickthalHave they not seen how We lead the water to the barren land and therewith bring forth crops whereof their cattle eat, and they themselves? Will they not then see?
Arberry Have they not seen how We drive the water to the dry land and bring forth crops therewith whereof their cattle and themselves eat? What, will they not see?
ShakirDo they not see that We drive the water to a land having no herbage, then We bring forth thereby seed-produce of which their cattle and they themselves eat; will they not then see?
SarwarHave they not seen that We drive the water to the barren land and cause crops to grow which they and their cattle consume? Why, then, they will not see?
KhalifaDo they not realize that we drive the water to barren lands, and produce with it crops to feed their livestock, as well as themselves? Do they not see?
Hilali/KhanHave they not seen how We drive water (rain clouds) to the dry land without any vegetation, and therewith bring forth crops providing food for their cattle and themselves? Will they not then see?
H/K/SaheehHave they not seen that We drive the water [in clouds] to barren land and bring forth thereby crops from which their livestock eat and [they] themselves? Then do they not see?
MalikDo they not see how We drive the rain to the parched lands and therefrom bring forth crops of which they and their cattle eat? Have they no vision?[27]
QXPHave they not seen how We lead water onto barren land, and thereby bring forth crops providing food for their cattle and for themselves (20:54)? Have they not the vision?
Maulana AliSee they not that We drive the water to a land having no herbage, then We bring forth thereby seed-produce, of which their cattle and they themselves eat. Will they not then see?
Free MindsHave they not seen that We drive the water to the barren lands, and produce with it crops to feed their livestock, as well as themselves? Do they not see?
Qaribullah Do they not see how We drive the water to the parched lands and bring forth therefrom crops from which their cattle and themselves eat? Will they not see!

George SaleDo they not see that We drive rain unto a land bare of grass and parched up, and thereby produce corn, of which their cattle eat, and themselves also? Will they not therefore regard?
JM RodwellSee they not how we drive the rain to some parched land and thereby bring forth corn of which their cattle and themselves do eat? Will they not then behold?

AsadAre they not aware that it is We who drive the rain onto dry land devoid of herbage, and thereby bring forth herbage of which their cattle and they themselves do eat? Can they not, then, see [the truth of resurrection]?



as-Sajdah 032:028

32:28 ويقولون متى هذا الفتح ان كنتم صادقين


TransliterationWayaqooloona mata hatha alfathu in kuntum sadiqeena
LiteralAnd they say: "When (is) this, the opening/victory if you were truthful?"

Yusuf AliThey say: "When will this decision be, if ye are telling the truth?"
PickthalAnd they say: When cometh this victory (of yours) if ye are truthful?
Arberry They also say, 'When shall be this Victory, if you speak truly?'
ShakirAnd they say: When will this judgment take place, If you are truthful?
SarwarThey say, "If what you say is true, when will the final triumph come?"
KhalifaThey challenge: "Where is that victory, if you are truthful?"
Hilali/KhanThey say: "When will this AlFath (Decision) be (between us and you, i.e. the Day of Resurrection), if you are telling the truth?"
H/K/SaheehAnd they say, "When will be this conquest, if you should be truthful?"
MalikStill they say: "When will this judgement take place, if you are telling the truth?"[28]
QXPBut they keep saying, "When will that decision be, if you are truthful?" (When will this Message bear fruit?)
Maulana AliAnd they say: When will this victory come, if you are truthful?
Free MindsAnd they Say: "When is this victory, if you are being truthful?"
Qaribullah They also ask: 'When will this Opening come, if what you say is true? '

George SaleThe infidels say to the true believers, when will this decision be made between us, if ye speak truth?
JM RodwellThey say, "When will this decision take place? Tell us, if ye are men of truth?"

AsadBut they answer: "When will that final decision take place, if what you [believers] say is true?" [A reference to the statement in verse 25.]



as-Sajdah 032:029

32:29 قل يوم الفتح لاينفع الذين كفروا ايمانهم ولاهم ينظرون


TransliterationQul yawma alfathi la yanfaAAu allatheena kafaroo eemanuhum wala hum yuntharoona
LiteralSay: "(A) day/time (of) the opening/victory those who disbelieved, their belief does not benefit (them), and nor they be given time/thought about ."

Yusuf AliSay: "On the Day of Decision, no profit will it be to Unbelievers if they (then) believe! nor will they be granted a respite."
PickthalSay (unto them): On the day of the victory the faith of those who disbelieve (and who then will believe) will not avail them, neither will they be reprieved.
Arberry Say: 'On the Day of Victory their faith shall not profit the unbelievers, nor shall they be respited.'
ShakirSay: On the day of judgment the faith of those who (now) disbelieve will not profit them, nor will they be respited.
SarwarSay, "On the day of the final triumph, the faith of the disbelievers will be of no avail to them, nor will they be given any respite".
KhalifaSay, "The day such a victory comes, believing will not benefit those who did not believe before that, nor will they be given another chance."
Hilali/KhanSay: "On the Day of AlFath (Decision), no profit will it be to those who disbelieve if they (then) believe! Nor will they be granted a respite."
H/K/SaheehSay, [O Mu˙ammad], "On the Day of Conquest the belief of those who had disbelieved will not benefit them, nor will they be reprieved."
MalikTell them: "On the Day of Judgement it will be of no benefit to the unbelievers even if they believe, since at that time they will not be granted a respite."[29]
QXPSay, "On the Day of Decision (when the rejecters of the Truth will be overwhelmed), pronouncement of belief shall be of no avail to the rejecters then, nor will they be given further respite."
Maulana AliSay: On the day of victory the faith of those who (now) disbelieve will not profit them, nor will they be respited.
Free MindsSay: "On the day of the victory, it will not benefit those who rejected if they believe, nor will they be given respite."
Qaribullah Say: 'On the Day of Opening the faith of the unbelievers will not benefit them, nor shall they be respited. '

George SaleAnswer, on the day of that decision, the faith of those who shall have disbelieved shall not avail them; neither shall they be respited any longer.
JM RodwellSAY: On the day of that decision, the faith of infidels shall not avail them, and they shall have no further respite.

AsadSay: "On the Day of the Final Decision, their [newly-found] faith will be of no use to those who [in their lifetime] were bent on denying the truth, nor will they be granted respite!" -



as-Sajdah 032:030

32:30 فاعرض عنهم وانتظر انهم منتظرون


TransliterationFaaAArid AAanhum waintathir innahum muntathiroona
LiteralSo turn away from them and wait/watch , that they truly are waiting/watching 297

Yusuf AliSo turn away from them, and wait: they too are waiting.
PickthalSo withdraw from them (O Muhammad), and await (the event). Lo! they (also) are awaiting (it).
Arberry So turn thou away from them, and wait; they too are waiting.
ShakirTherefore turn away from them and wait, surely they too are waiting.
SarwarTurn away from them and wait. They are, also, waiting.
KhalifaTherefore, disregard them and wait, they too are waiting.
Hilali/KhanSo turn aside from them (O Muhammad SAW) and await, verily they (too) are awaiting.
H/K/SaheehSo turn away from them and wait. Indeed, they are waiting. 33-Surah Al-A˙zab
MalikTherefore, pay no heed to them, and wait as they are waiting.[30]
QXPSo withdraw from them and wait (for the Truth to unfold). Behold, they too are waiting.
Maulana AliSo turn away from them and wait, surely they too are waiting.
Free MindsTherefore, turn away from them and wait, for they too are waiting.
Qaribullah Therefore turn away from them, and wait, they are waiting.

George SaleWherefore avoid them, and expect the issue: Verily they expect to obtain some advantage over thee.
JM RodwellStand aloof from them then, and wait thou, for they too wait.

Asadand then leave them alone, and wait [for the truth to unfold as] they, behold, are waiting.


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      The Sublime Quran, by Dr. Laleh Bakhtiar

 
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