The Lord Complete Holy Book the English Quran

 

Compared Translations of the meaning of the Quran

 

# (34) Sheba (Saba)

Compared Translations of the meaning of the Quran - Sura 34
Saba' - Saba, Sheba
Total Verses: 54


Saba' 034:001

34:1 سورة سبا بسم الله الرحمن الرحيم ٛــــ الحمد لله الذي له مافي السماوات ومافي الارض وله الحمد في الاخرة وهو الحكيم الخبير


TransliterationAlhamdu lillahi allathee lahu ma fee alssamawati wama fee al-ardi walahu alhamdu fee al-akhirati wahuwa alhakeemu alkhabeeru
LiteralThe praise/gratitude/thanks (is) to God who for Him (is) what (is) in the skies/space and the earth/Planet Earth, and for Him (is) the praise/gratitude/thanks in the end (other life), and He (is) the wise/judicious, the expert/experienced.

Yusuf AliPraise be to Allah, to Whom belong all things in the heavens and on earth: to Him be Praise in the Hereafter: and He is Full of Wisdom, acquainted with all things.
PickthalPraise be to Allah, unto Whom belongeth whatsoever is in the heavens and whatsoever is in the earth. His is the praise in the Hereafter, and He is the Wise, the Aware.
Arberry Praise belongs to God to whom belongs whatsoever is in the heavens and whatsoever is in the earth. To Him belongs praise also in the Hereafter; He is the All-wise, the All-aware.
Shakir(All) praise is due to Allah, Whose is what is in the heavens and what is in the earth, and to Him is due (all) praise in the hereafter; and He is the Wise, the Aware.
SarwarIt is only God who deserves all praise. To Him belongs all that is in the heavens and the earth and it is only He who deserves to be praised in the life to come. He is All-wise and All-aware.
KhalifaPraise be to GOD - to whom belongs everything in the heavens and the earth; all praise is also due to Him in the Hereafter. He is the Most Wise, the Cognizant.
Hilali/KhanAll the praises and thanks be to Allah, to Whom belongs all that is in the heavens and all that is in the earth. His is all the praises and thanks in the Hereafter, and He is the AllWise, the AllAware.
H/K/Saheeh[All] praise is [due] to Allah, to whom belongs whatever is in the heavens and whatever is in the earth, and to Him belongs [all] praise in the Hereafter. And He is the Wise, the Acquainted.
MalikPraise be to Allah to Whom belongs all that is in the heavens and the earth! To Him be praise in the hereafter. He is the Wise, the Aware.[1]
QXPAll Praise is due to Allah to Whom belong all things in the heavens and all things in the earth. The entire Universe manifests His Praise in its design, action, discipline and splendor. And for Him is the Praise in the Hereafter, and He is the Wise, the Aware.
Maulana AliPraise be to Allah! Whose is whatsoever is in the heavens and whatsoever is in the earth, and to Him be praise in the Hereafter! And He is the wise, the Aware.
Free MindsPraise be to God, to whom belongs everything in the heavens and the Earth; and to Him is the praise in the Hereafter. He is the Wise, the Expert.
Qaribullah Praise is for Allah, to whom belongs all that is in the heavens and the earth! And the Praise belongs to Him in the Everlasting Life. He is the Wise, the Knower.

George SalePraise be to God, unto Whom belongeth whatever is in the heavens and on earth: And unto Him be praise in the world to come; for He is wise and intelligent.
JM RodwellPRAISE be to God! to whom belongeth all that is in the Heavens and all that is on the Earth; and to Him be praise in the next world: for he is the All- wise, the All-informed!

AsadALL PRAISE is due to God, to whom all that is in the heavens and all that is on earth belongs; and to Him will be due all praise in the life to come. For He alone is truly wise, all-aware:



Saba' 034:002

34:2 يعلم مايلج في الارض ومايخرج منها وماينزل من السماء ومايعرج فيها وهو الرحيم الغفور


TransliterationYaAAlamu ma yaliju fee al-ardi wama yakhruju minha wama yanzilu mina alssama-i wama yaAAruju feeha wahuwa alrraheemu alghafooru
LiteralHe knows what enters/penetrates in the earth/Planet Earth, and what appears/emerges from it, and what descends from the sky/space, and what ascends/zigzags in it, and He is the most merciful, the forgiving.

Yusuf AliHe knows all that goes into the earth, and all that comes out thereof; all that comes down from the sky and all that ascends thereto and He is the Most Merciful, the Oft-Forgiving.
PickthalHe knoweth that which goeth into the earth and that which cometh forth from it, and that descendeth from the heaven and that which ascendeth into it. He is the Merciful, the Forgiving.
Arberry He knows what penetrates into the earth, and what comes forth from it, what comes down from heaven, and what goes up to it; He is the All-compassionate, the All-forgiving.
ShakirHe knows that which goes down into the earth and that which comes out of it, and that which comes down from the heaven and that which goes up to it; and He is the Merciful, the Forgiving.
SarwarHe knows all that enters the earth, all that comes out of it, all that descends from the sky and all that ascends to it. He is All-merciful and All-forgiving.
KhalifaHe knows everything that goes into the earth, and everything that comes out of it, and everything that comes down from the sky, and everything that climbs into it. He is the Most Merciful, the Forgiving.
Hilali/KhanHe knows that which goes into the earth and that which comes forth from it, and that which descend from the heaven and that which ascends to it. And He is the Most Merciful, the OftForgiving.
H/K/SaheehHe knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein. And He is the Merciful, the Forgiving.
MalikHe has the knowledge of all that goes into the earth and that which comes out of it; and all that comes down from heaven and that ascends to it. He is the Merciful, the Forgiving.[2]
QXPHe knows all that enters the earth, and all that comes out of it, and that which descends from the high atmosphere and that which ascends to it. And He is Merciful, Forgiving. (He nourishes the entire Cosmos and absolves imperfections).
Maulana AliHe knows that which goes down into the earth and that which comes out of it, and that which comes down from heaven and that which goes up to it. And He is the Merciful, the Forgiving.
Free MindsHe knows what goes into the Earth, and what comes out of it, and what comes down from the sky, and what climbs into it. He is the Merciful, Forgiver.
Qaribullah He knows all that penetrates the earth and all that comes forth from it, all that comes down from heaven and all that ascends to it. He is the Most Merciful, the Forgiver.

George SaleHe knoweth whatsoever entereth into the earth, and whatsoever cometh out of the same, and whatsoever descendeth from heaven, and whatsoever ascendeth thereto: And He is merciful and ready to forgive.
JM RodwellHe knoweth what entereth into the earth, and what proceedeth from it; and what cometh down from heaven, and what goeth up into it: and He is the Merciful, the Forgiving!

AsadHe knows all that enters the earth, and all that comes out of it, as well as all that descends from the skies, and all that ascends to them. [This definition comprises things physical and spiritual: waters disappearing underground and reappearing; the metamorphosis of seed into plant, and of decaying plant into oil and coal; traces of old artifacts and entire civilizations buried in the earth and then reappearing within the sight and consciousness of later generations of men; the transformation of dead bodies of animals and men into elements of nourishment for new life; the ascent of earthy vapours towards the skies, and their descent as rain, snow or hail; the ascent towards the heavens of men's longings, hopes and ambitions, and the descent of divine inspiration into the minds of men, and thus a revival of faith and thought and, with it, the growth of new artifacts, new skills and new hopes: in short, the endless recurrence of birth, death and re-birth which characterizes all of God's creation.] And He alone is a dispenser of grace, truly-forgiving.



Saba' 034:003

34:3 وقال الذين كفروا لاتاتينا الساعة قل بلى وربي لتاتينكم عالم الغيب لايعزب عنه مثقال ذرة في السماوات ولافي الارض ولااصغر من ذلك ولااكبر الا في كتاب مبين


TransliterationWaqala allatheena kafaroo la ta/teena alssaAAatu qul bala warabbee lata/tiyannakum AAalimi alghaybi la yaAAzubu AAanhu mithqalu tharratin fee alssamawati wala fee al-ardi wala asgharu min thalika wala akbaru illa fee kitabin mubeenin
LiteralAnd those who disbelieved said: "The Hour/Resurrection does not come to us," Say: "Yes/ certainly, and (by) my Lord it comes to you (E), knower (of) the unseen/absent , a weight (of) a smallest particle of anything in the universe does not be far, hidden and distant from Him in the skies/space and the earth/Planet Earth and nor smaller/littler than that, and nor greater except in a clear/evident Book ."

Yusuf AliThe Unbelievers say, "Never to us will come the Hour": Say, "Nay! but most surely, by my Lord, it will come upon you;- by Him Who knows the unseen,- from Whom is not hidden the least little atom in the heavens or on earth: Nor is there anything less than that, or greater, but is in the Record Perspicuous:
PickthalThose who disbelieve say: The Hour will never come unto us. Say: Nay, by my Lord, but it is coming unto you surely. (He is) the Knower of the Unseen. Not an atom's weight, or less than that or greater, escapeth Him in the heavens or in the earth, but it is in a clear Record,
Arberry The unbelievers say, 'The Hour will never come to us.' Say: 'Yes indeed, by my Lord, it shall come to you, by Him who knows the Unseen; not so much as the weight of an ant in heaven and earth escapes from Him, neither is aught smaller than that, or greater, but it is in a Manifest Book;
ShakirAnd those who disbelieve say: The hour shall not come upon us. Say: Yea! by my Lord, the Knower of the unseen, it shall certainly come upon you; not the weight of an atom becomes absent from Him, in the heavens or in the earth, and neither less than that nor greater, but (all) is in a clear book
SarwarThe disbelievers have said, "There will be no Hour of Doom." Say, "By my Lord, it certainly will come. My Lord knows the unseen. Not even an atom's weight in the heavens or the earth remains hidden from Him. Nothing exists greater or smaller than this without its record in the illustrious Book.
KhalifaThose who disbelieve have said, "The Hour will never come to pass!" Say, "Absolutely - by my Lord - it will most certainly come to you. He is the Knower of the future. Not even the equivalent of an atom's weight is hidden from Him, be it in the heavens or the earth. Not even smaller than that, or larger (is hidden). All are in a profound record."
Hilali/KhanThose who disbelieve say: "The Hour will not come to us." Say: "Yes, by my Lord, it will come to you." (Allah, He is) the AllKnower of the unseen, not even the weight of an atom (or a small ant) or less than that or greater, escapes from His Knowledge in the heavens or in the earth, but it is in a Clear Book (AlLauh AlMahfooz).
H/K/SaheehBut those who disbelieve say, "The Hour will not come to us." Say, Yes, by my Lord, it will surely come to you. [Allah is] the Knower of the unseen." Not absent from Him is an atom's weight within the heavens or within the earth or [what is] smaller than that or greater, except that it is in a clear register
MalikThe unbelievers say: "The Hour of Doom will never come to us." Tell them: "Nay! By my Lord, the Knower of the unseen, it shall certainly come upon you. Nothing, even equal an atom, in the heavens or the earth is hidden from Him; nor there is anything smaller or greater than that, but is recorded in the Clear Book.[3]
QXPAnd yet the disbelievers say, "Never will the Hour come upon us." Say, "Nay, by my Lord, it is coming to you. By the Knower of the Unseen, it will most certainly come upon you. (The Great Revolution in this world and the Hour of Resurrection are bound to come). Not an atom's weight in the heavens and the earth, escapes His Knowledge, nor is hidden anything smaller or larger, but it is recorded in a Clear Record.
Maulana AliAnd those who disbelieve say: The Hour will never come to us. Say: Yea, by my Lord, the Knower of the unseen! it will certainly come to you. Not an atom’s weight escapes Him in the heavens or in the earth, nor is there less than that nor greater, but (all) is in a clear book,
Free MindsAnd those who rejected said: "The Hour will not come upon us!" Say: "Yes, by my Lord, it will come to you." He is the Knower of the unseen, not even an atom's weight or less than that or greater can be hidden from Him, be it in the heavens or the Earth. All are in a clear record.
Qaribullah The unbelievers say: 'The Hour will never come to us. ' Say: 'By my Lord, yes, it is surely coming to you! By Him who knows the Unseen, not even the weight of an atom in heavens and earth escapes Him; neither is there anything smaller than that, nor greater except that it is in a Clear Book,

George SaleThe unbelievers say, the hour of judgement will not come unto us. Answer, yea, by my Lord, it will surely come unto you; it is He who knoweth the hidden secret: The weight of an ant, either in heaven or in earth, is not absent from Him, nor any thing lesser than this or greater, but the same is written in the perspicuous book of his decrees;
JM RodwellNever, say the unbelievers, "will the Hour come upon us!" SAY: Yea, by my Lord who knoweth the unseen, it will surely come upon you! not the weight of a mote either in the Heavens or in the Earth escapeth him; nor is there aught less than this or aught gre

AsadAnd yet, they who are bent on denying the truth assert, "Never will the Last Hour come upon us!" [This assertion of the godless has a twofold meaning: 1 "The universe is without beginning and without end: it can only change, but can never cease to exist" - which amounts to a denial of the fact that God alone is eternal; and 2 "There is no resurrection and divine judgment as symbolized by the Last Hour" - which amounts to a denial of life after death and, hence, of all significance and purpose attaching to human life as such.] Say: "Nay, by my Sustainer! By Him who knows all that is beyond the reach of a created being's perception: it will most certainly come upon you!" Not an atom's weight [of whatever there is] in the heavens or on earth escapes His knowledge; and neither is there anything smaller than that, or larger, but is recorded in [His] clear decree,



Saba' 034:004

34:4 ليجزي الذين امنوا وعملوا الصالحات اولئك لهم مغفرة ورزق كريم


TransliterationLiyajziya allatheena amanoo waAAamiloo alssalihati ola-ika lahum maghfiratun warizqun kareemun
LiteralTo reward/reimburse those who believed and made/did the correct/righteous deeds, those for them (is) a forgiveness and an honoured/generous provision .

Yusuf AliThat He may reward those who believe and work deeds of righteousness: for such is Forgiveness and a Sustenance Most Generous."
PickthalThat He may reward those who believe and do good works. For them is pardon and a rich provision.
Arberry that He may recompense those who believe, and do righteous deeds; theirs shall be forgiveness and generous provision.
ShakirThat He may reward those who believe and do good; these it is for whom is forgiveness and an honorable sustenance.
SarwarGod will certainly reward the righteously striving believers. These are the ones who will receive forgiveness and honorable sustenance.
KhalifaMost certainly, He will reward those who believe and lead a righteous life. These have deserved forgiveness and a generous provision.
Hilali/KhanThat He may recompense those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds. Those, theirs is forgiveness and Rizqun Kareem (generous provision, i.e. Paradise).
H/K/SaheehThat He may reward those who believe and do righteous deeds. Those will have forgiveness and noble provision.
MalikThe Hour is going to come and the Day of Judgement shall be established, to reward those who have believed and done good deeds; it is them for whom there is forgiveness and an honorable sustenance."[4]
QXPThat He may reward those who attain belief and serve others with wealth and person, and thus grow their own personality. For them is the protection of forgiveness and honorable provision of mind and body."
Maulana AliThat He may reward those who believe and do good. For them is forgiveness and an honourable sustenance.
Free MindsThat He may reward those who believe and do good works. To them will be a forgiveness and a generous provision.
Qaribullah in order that He recompenses those who believe and do good works; theirs shall be forgiveness and a generous provision.

George Salethat He may recompense those who shall have believed, and wrought righteousness: They shall receive pardon, and an honourable provision.
JM RodwellTo the intent that God may reward those who have believed and done the things that are right: Pardon and a noble provision shall they receive:

Asadto the end that He may reward those who believe and do righteous deeds: [for] it is they whom forgiveness of sins awaits, and a most excellent sustenance [See note on 8:4.] -



Saba' 034:005

34:5 والذين سعو في اياتنا معاجزين اولئك لهم عذاب من رجز اليم


TransliterationWaallatheena saAAaw fee ayatina muAAajizeena ola-ika lahum AAathabun min rijzin aleemin
LiteralAnd those who strived/endeavored in Our verses/evidences disabling/frustrating, those for them (is) a torture from painful filth .

Yusuf AliBut those who strive against Our Signs, to frustrate them,- for such will be a Penalty,- a Punishment most humiliating.
PickthalBut those who strive against Our revelations, challenging (Us), theirs will be a painful doom of wrath.
Arberry 'And those who strive against Our signs to void them -- theirs shall be a chastisement of painful wrath.'
ShakirAnd (as for) those who strive hard in opposing Our communications, these it is for whom is a painful chastisement of an evil kind.
SarwarHowever, those who try to challenge Our revelations will face the most painful torment.
KhalifaAs for those who constantly challenge our revelations, they have incurred a retribution of painful humiliation.
Hilali/KhanBut those who strive against Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) to frustrate them, those, for them will be a severe painful torment.
H/K/SaheehBut those who strive against Our verses [seeking] to cause failure for them will be a painful punishment of foul nature.
MalikAs for those who strive to discredit Our revelations, there will be a humiliating painful punishment.[5]
QXPWhereas those who strive against Our Revelations trying to defeat their purpose, theirs will be a suffering of painful anxiety.
Maulana AliAnd those who strive hard in opposing Our Messages, for them is a painful chastisement of an evil kind.
Free MindsAs for those who strived against Our revelations to frustrate them, they will have a retribution of painful affliction.
Qaribullah But those who labor against Our verses (thinking they are) frustrating (Our Messengers), theirs shall be the painful punishment of anger. '

George SaleBut they who endeavour to render our signs of none effect, shall receive a punishment of painful torment.
JM RodwellBut as for those who aim to invalidate our signs,-a chastisement of painful torment awaiteth them!

Asadwhereas for those who strive against Our messages, seeking to defeat their purpose, there is grievous suffering in store as an outcome of [their] vileness. [The particle mim (lit., "out of") which precedes the noun rijz ("vileness" or "vile conduct") indicates that the suffering which awaits such sinners in the life to come is an organic consequence of their deliberately evil conduct in this world.]



Saba' 034:006

34:6 ويرى الذين اوتوا العلم الذي انزل اليك من ربك هو الحق ويهدي الى صراط العزيز الحميد


TransliterationWayara allatheena ootoo alAAilma allathee onzila ilayka min rabbika huwa alhaqqa wayahdee ila sirati alAAazeezi alhameedi
LiteralAnd those who were given/brought the knowledge see/understand what was descended to you from your Lord, it is the truth and it guides to the glorious'/mighty's, the praise worthy's/commendable's road/path .

Yusuf AliAnd those to whom knowledge has come see that the (Revelation) sent down to thee from thy Lord - that is the Truth, and that it guides to the Path of the Exalted (in might), Worthy of all praise.
PickthalThose who have been given knowledge see that what is revealed unto thee from thy Lord is the truth and leadeth unto the path of the Mighty, the Owner of Praise.
Arberry Those who have been given the knowledge see that what has been sent down to thee from thy Lord is the truth, and guides to the path of the All-mighty, the All-laudable.
ShakirAnd those to whom the knowledge has been given see that which has been revealed to you from your Lord, that is the truth, and it guides into the path of the Mighty, the Praised.
SarwarThose who have been given knowledge will see that whatever has been revealed to you from your Lord is the truth and that it guides to the straight path of the Majestic and Praiseworthy One.
KhalifaIt is evident to those who are blessed with knowledge that this revelation from your Lord to you is the truth, and that it guides to the path of the Almighty, the Most Praiseworthy.
Hilali/KhanAnd those who have been given knowledge see that what is revealed to you (O Muhammad SAW) from your Lord is the truth, and guides to the Path of the Exalted in Might, Owner of all praise.
H/K/SaheehAnd those who have been given knowledge see that what is revealed to you from your Lord is the truth, and it guides to the path of the Exalted in Might, the Praiseworthy.
MalikThose to whom knowledge has been given can see that the revelations sent down to you from your Lord are the Truth and it guides to the Way of the Almighty, the Praise Worthy.[6]
QXPThose who make use of the perceptual and conceptual knowledge that they have been given, see that the Revelation to you (O Prophet) from your Lord, is the Truth. And that it leads to the Path of the Almighty, the Owner of Praise.
Maulana AliAnd those who have been given knowledge see that what is revealed to thee from thy Lord, is the Truth, and it guides into the path of the Mighty, the Praised.
Free MindsAnd those that have been given knowledge will see that what has been sent down to you from your Lord is the truth, and that it guides to the path of the Noble, the Praiseworthy.
Qaribullah Those to whom the knowledge has been given can see that what has been sent down to you from your Lord is the truth, guiding to the Path of the Almighty, the Praised.

George SaleThose unto whom knowledge hath been given, see that the book which hath been revealed unto thee from thy Lord is the truth, and directeth into the glorious and laudable way.
JM RodwellAnd they to whom knowledge hath been given see that what hath been sent down to thee from thy Lord is the truth, and that it guideth into the way of the Glorious one, the Praiseworthy.

AsadNOW THEY who are endowed with [innate] knowledge are well aware that whatever has been bestowed upon thee from on high by thy Sustainer is indeed the truth, and that it guides onto the way that leads to the Almighty, the One to whom all praise is due!



Saba' 034:007

34:7 وقال الذين كفروا هل ندلكم على رجل ينبئكم اذا مزقتم كل ممزق انكم لفي خلق جديد


TransliterationWaqala allatheena kafaroo hal nadullukum AAala rajulin yunabbi-okum itha muzziqtum kulla mumazzaqin innakum lafee khalqin jadeedin
LiteralAnd those who disbelieved said: "Do (should) we guide/lead you on (to) a man (he) informs you if you were torn/dispersed , every/each tearing/dispersing , that you are in (E) a new creation?"

Yusuf AliThe Unbelievers say (in ridicule): "Shall we point out to you a man that will tell you, when ye are all scattered to pieces in disintegration, that ye shall (then be raised) in a New Creation?
PickthalThose who disbelieve say: Shall we show you a man who will tell you (that) when ye have become dispersed in dust with most complete dispersal still, even then, ye will be created anew?
Arberry The unbelievers say, 'Shall we point you to a man who will tell you, when you have been utterly torn to pieces, then you shall be in a new creation?'
ShakirAnd those who disbelieve say: Shall we point out to you a man who informs you that when you are scattered the utmost scattering you shall then be most surely (raised) in (to) a new creation?
SarwarThe unbelievers have said, "Should we tell you about a man who says that you will be brought back to life again after your having been completely disintegrated?.
KhalifaThose who disbelieve have said, "Let us show you a man who tells you that after you are torn apart you will be created anew.
Hilali/KhanThose who disbelieve say: "Shall we direct you to a man (Muhammad SAW) who will tell you (that) when you have become fully disintegrated into dust with full dispersion, then, you will be created (again) anew?"
H/K/SaheehBut those who disbelieve say, "Shall we direct you to a man who will inform you [that] when you have disintegrated in complete disintegration, you will [then] be [recreated] in a new creation?
MalikThe unbelievers say to the people: "Shall we point out to you a man who claims that when your body will disintegrate and crumble into dust you shall be raised to life again?[7]
QXPBut those who are bent upon denying, say, "May we show you a man who says that after you are dispersed in dust completely - lo and behold! - You will be created anew?"
Maulana AliAnd those who disbelieve say: Shall we show to you a man who informs you that, when you are scattered the utmost scattering, you will then be in a new creation?
Free MindsAnd those who rejected said: "Shall we lead you to a man who will tell you that after you are dismembered you will be created anew?"
Qaribullah The unbelievers say: 'Shall we direct you to a man who will tell you that when you have been utterly torn into pieces you will be raised in a new creation?'

George SaleThe unbelievers say to one another, shall we shew you a man who shall prophesy unto you, that when ye shall have been dispersed with a total dispersion, ye shall be raised a new creature?
JM RodwellBut the unbelievers say to those whom they fall in with, "Shall we shew you a man who will foretell you that when ye shall have been utterly torn and rent to pieces, ye shall be restored in a new form?

AsadAs against this, they who are bent on denying the truth say [unto all who are of like mind]: "Shall we point out to you a man who will tell you that [after your death,] when you will have been scattered in countless fragments, you shall - lo and behold! - be [restored to life] in a new act of creation?



Saba' 034:008

34:8 افترى على الله كذبا ام به جنة بل الذين لايؤمنون بالاخرة في العذاب والضلال البعيد


TransliterationAftara AAala Allahi kathiban am bihi jinnatun bali allatheena la yu/minoona bial-akhirati fee alAAathabi waalddalali albaAAeedi
LiteralDid he fabricate on God lies/falsehood ? Or (is there) with him insanity/madness? But those who do not believe with (in) the end (other life) (are) in the torture and the far/distant misguidance.

Yusuf Ali"Has he invented a falsehood against Allah, or has a spirit (seized) him?"- Nay, it is those who believe not in the Hereafter, that are in (real) Penalty, and in farthest error.
PickthalHath he invented a lie concerning Allah, or is there in him a madness? Nay, but those who disbelieve in the Hereafter are in torment and far error.
Arberry What, has he forged against God a lie, or is he possessed? Not so; but those who believe not in the Hereafter are in chastisement and far error.
ShakirHe has forged a lie against Allah or there is madness in him. Nay! those who do not believe in the hereafter are in torment and in great error.
SarwarHas he invented this falsehood against God or is he possessed by jinn?" However, those who do not have any faith in the life to come will suffer torment for their serious error.
Khalifa"Either he fabricated lies about GOD, or he is crazy." Indeed, those who disbelieve in the Hereafter have incurred the worst retribution; they have gone far astray.
Hilali/KhanHas he (Muhammad SAW) invented a lie against Allah, or is there a madness in him? Nay, but those who disbelieve in the Hereafter are (themselves) in a torment, and in far error.
H/K/SaheehHas he invented about Allah a lie or is there in him madness?" Rather, they who do not believe in the Hereafter will be in the punishment and [are in] extreme error.
MalikHas he forged a lie against Allah or is he mad?" Nay! In fact those who do not believe in the Hereafter are doomed, for they are in gross error.[8]
QXP"Has he invented a lie against Allah or is he a madman?" Nay, but those who disbelieve in the life to come are wandering in the wilderness of thought and in a profound error.
Maulana AliHas he forged a lie against Allah or is there madness in him? Nay, those who believe not in the Hereafter are in torment and in far error.
Free Minds"Has he invented a lie against God, or is there a madness in him?" Indeed, those who do not believe in the Hereafter will be in a retribution and far straying.
Qaribullah What, has he forged a lie about Allah, or is he mad! ' No, those who do not believe in the Everlasting Life are in the punishment and in far error.

George SaleHe hath forged a lie concerning God, or rather he is distracted. But they who believe not in the life to come, shall fall into punishment and a wide error.
JM RodwellHe deviseth a lie about God, or there is a djinn in him," but they who believe not in the next life, shall incur the chastisement, and be lost in the mazes of estrangement from God.

AsadDoes he [knowingly] attribute his own lying inventions to God - or is he a madman?" Nay, [there is no madness in this Prophet -] but they who will not believe in the life to come are [bound to lose themselves] in suffering and in a profound aberration. [Lit., "remote aberration". (For the Quranic use of the term dalal - lit., "error" or "going astray" - in the sense of "aberration", see 12:8 and 12:95.) The construction of this phrase points definitely to suffering in this world (in contrast with the suffering in the hereafter spoken of in verse 5 above): for whereas the concept of "aberration" is meaningless in the context of the life to come, it has an obvious meaning in the context of the moral and social confusion - and, hence, of the individual and social suffering - which is the unavoidable consequence of people's loss of belief in the existence of absolute moral values and, thus, in an ultimate divine judgment on the basis of those values.]



Saba' 034:009

34:9 افلم يروا الى مابين ايديهم وماخلفهم من السماء والارض ان نشا نخسف بهم الارض او نسقط عليهم كسفا من السماء ان في ذلك لاية لكل عبد منيب


TransliterationAfalam yaraw ila ma bayna aydeehim wama khalfahum mina alssama-i waal-ardi in nasha/ nakhsif bihimu al-arda aw nusqit AAalayhim kisafan mina alssama-i inna fee thalika laayatan likulli AAabdin muneebin
LiteralDo they not see/understand to what (is) between their hands and what (is) behind them, from the sky/space and the earth/Planet Earth? If We will/want We make the earth/Planet Earth sink down/disappear or We drop on them pieces from the sky/space, that truly in that (is) an evidence/sign (E) to every/each repenting/returning to God slave/worshipper .

Yusuf AliSee they not what is before them and behind them, of the sky and the earth? If We wished, We could cause the earth to swallow them up, or cause a piece of the sky to fall upon them. Verily in this is a Sign for every devotee that turns to Allah (in repentance).
PickthalHave they not observed what is before them and what is behind them of the sky and the earth? If We will, We can make the earth swallow them, or cause obliteration from the sky to fall on them. Lo! herein surely is a portent for every slave who turneth (to Allah) repentant.
Arberry Have they not regarded what lies before them and what lies behind them of heaven and earth? Did We will, We would make the earth to swallow them, or We would drop down on them lumps from heaven. Surely in that is a sign to every penitent servant.
ShakirDo they not then consider what is before them and what is behind them of the heaven and the earth? If We please We will make them disappear in the land or bring down upon them a portion from the heaven; most surely there is a sign in this for every servant turning (to Allah).
SarwarHave they not seen the heavens and the earth in front and behind them. Had We wanted, We could have caused the earth to swallow them up or made a part of the sky fall upon them. In this there is evidence (of the truth) for every repenting person.
KhalifaHave they not seen all the things in front of them and behind them, in the heaven and the earth? If we willed, we could have caused the earth to swallow them, or caused masses to fall on them from the sky. This should be a sufficient proof for every obedient servant.
Hilali/KhanSee they not what is before them and what is behind them, of the heaven and the earth? If We will, We shall sink the earth with them, or cause a piece of the heaven to fall upon them. Verily, in this is a sign for every faithful believer that (believes in the Oneness of Allah), and turns to Allah (in all affairs with humility and in repentance).
H/K/SaheehThen, do they not look at what is before them and what is behind them of the heaven and earth? If We should will, We could cause the earth to swallow them or [could] let fall upon them fragments from the sky. Indeed in that is a sign for every servant turning back [to Allah].
MalikDo they not see the sky and the earth that surrounds them from front and from behind? If We want, We can cave in the earth to swallow them up or let the fragments of the sky fall upon them. Surely there is a sign in this for every devotee that turns to Allah in repentance.[9]
QXPHave they not observed the heaven and the earth however little lies open before them, and however much is hidden from them? If We so Willed, We could have caused the earth to swallow them, or caused masses from the sky fall down upon them. Therein, behold, is a Sign for every servant who turns to his Lord.
Maulana AliSee they not what is before them and what is behind them of the heaven and the earth? If We please, We can make them low in the land or bring down upon them a portion of heaven. Surely there is a sign in this for every servant turning (to Allah).
Free MindsHave they not seen to all that is before them and behind them, in the heaven and the Earth? If We wished, We could cause the Earth to swallow them, or cause pieces of the sky to fall on them. In this is a sign for every obedient servant.
Qaribullah Have they not seen what is before them and behind them in heaven and earth? If We willed, We would make the earth swallow them up, or We would let lumps from heaven fall down on them. Surely, there is a sign in this for every penitent worshiper.

George SaleHave they not therefore considered what is before them, and what is behind them, of the heaven and the earth? If We please, We will cause the earth to open and swallow them up, or will cause a piece of the heaven to fall upon them: Verily herein is a sign unto every servant, who turneth unto God.
JM RodwellWhat! have they never contemplated that which is before them and behind them, the Heaven and the Earth? If such were our pleasure, we could sink them into that Earth, or cause a portion of that Heaven to fall upon them! herein truly is a sign for our every

AsadAre they, then, not aware of how little of the sky and the earth lies open before them, and how much is hidden from them? [Lit., "... not aware of what of the sky and the earth is between their hands, and what is behind them": an idiomatic phrase explained in surah 2:255. In the present context - as well as in 2:255 - the above phrase stresses the insignificance of the knowledge attained to by man, or accessible to him; hence, so the argument goes, how can anyone be so presumptuous as to deny the reality of resurrection and life after death, seeing that it is a phenomenon beyond man's experience, while, on the other hand, everything within the universe points to God's unlimited creative power?] - [or that,] if We so willed, We could cause the earth to swallow them, [I.e., in an earthquake.] or cause fragments of the sky to fall down upon them? [This allusion to unpredictable geological and cosmic occurrences - earthquakes, the fall of meteors and meteorites, cosmic rays, and so forth - reinforces the statement about "how little of the sky and the earth lies open before them, and how much is hidden from them", and contrasts man's insignificance with God's omniscience and almightiness.]



Saba' 034:010

34:10 ولقد اتينا داود منا فضلا ياجبال اوبي معه والطير والنا له الحديد


TransliterationWalaqad atayna dawooda minna fadlan ya jibalu awwibee maAAahu waalttayra waalanna lahu alhadeeda
LiteralAnd We had (E) given/brought David grace/favour , from Us: "You mountains , return with him, and the birds/bird." And We softened/flexed/smoothened for him the iron.

Yusuf AliWe bestowed Grace aforetime on David from ourselves: "O ye Mountains! Sing ye back the Praises of Allah with him! and ye birds (also)! And We made the iron soft for him;-
PickthalAnd assuredly We gave David grace from Us, (saying): O ye hills and birds, echo his psalms of praise! And We made the iron supple unto him,
Arberry And We gave David bounty from Us: 'O you mountains, echo God's praises with him, and you birds!' And We softened for him iron:
ShakirAnd certainly We gave to Dawood excellence from Us: O mountains! sing praises with him, and the birds; and We made the iron pliant to him,
SarwarWe granted David a favor by commanding the mountains and birds to sing Our praise along with him and softened iron for him
KhalifaWe endowed David with blessings from us: "O mountains, submit with him, and you too, O birds." We softened the iron for him.
Hilali/KhanAnd indeed We bestowed grace on David from Us (saying): "O you mountains. Glorify (Allah) with him! And you birds (also)! And We made the iron soft for him."
H/K/SaheehAnd We certainly gave David from Us bounty. [We said], "O mountains, repeat [Our] praises with him, and the birds [as well]." And We made pliable for him iron,
MalikWe bestowed Our blessings on David and commanded: "O mountains! Join him in singing My rhymes," and a similar command was given to the birds. We made iron soft for him[10]
QXPWe bestowed upon David bounties from Us, and commanded thus, "O Tribes of the Mountains! Join him in establishing My Glory on earth." And so were commanded the fierce riders of the Taer Tribe. And We made the iron soft for him. (David mastered iron technology (21:79), (27:15-16)).
Maulana AliAnd certainly We gave David abundance from Us: O mountains, repeat praises with him, and the birds, and We made the iron pliant to him,
Free MindsAnd We granted David blessings from Us: "O mountains, glorify with him, as well as the birds." And We softened the iron for him.
Qaribullah We gave David bounty from Us. 'O mountains, and birds, echo (the praise of Allah) with him. ' And We softened iron for him,

George SaleWe heretofore bestowed on David excellence from Us: And We said, O mountains, sing alternate praises with him; and We obliged the birds also to join therein. And We softened the iron for him,
JM RodwellOf old bestowed we on David a gift, our special boon:-"Ye mountains and ye birds answer his songs of praise." And we made the iron soft for him:-

AsadAND [thus], indeed, did We grace David with Our favour: [Lit., "did We bestow upon David a favour from Ourselves". This connects with the elliptic reference to repentance in the preceding verse: David is singled out for special mention in view of the allusion, in surah 38, to his having suddenly become aware that he had committed a sin, whereupon "he asked his Sustainer to forgive him his sin... and turned unto Him in repentance"



Saba' 034:011

34:11 ان اعمل سابغات وقدر في السرد واعملوا صالحا اني بما تعملون بصير


TransliterationAni iAAmal sabighatin waqaddir fee alssardi waiAAmaloo salihan innee bima taAAmaloona baseerun
LiteralThat (E) make/do/work complete/long signs or hooks the attack helmets (shields) and predestine/evaluate/measure in the plentiful/(armour) and make/do correct/righteous deeds, that I am with what you make/do seeing/knowing .

Yusuf Ali(Commanding), "Make thou coast of mail, balancing well the rings of chain armour, and work ye righteousness; for be sure I see (clearly) all that ye do."
PickthalSaying: Make thou long coats of mail and measure the links (thereof). And do ye right. Lo! I am Seer of what ye do.
Arberry 'Fashion wide coats of mail, and measure well the links. ' -- And do ye righteousness, for surely I see the things you do.
ShakirSaying: Make ample (coats of mail), and assign a time to the making of coats of mail and do good; surely I am Seeing what you do.
Sarwarso that he could make coats of mail and properly measure their rings. We told him and his people to act righteously. We are Well-Aware of what you do.
Khalifa"You may make shields that fit perfectly, and work righteousness. Whatever you do, I am Seer thereof."
Hilali/KhanSaying: "Make you perfect coats of mail, balancing well the rings of chain armour, and work you (men) righteousness. Truly, I am AllSeer of what you do."
H/K/Saheeh[Commanding him], "Make full coats of mail and calculate [precisely] the links, and work [all of you] righteousness. Indeed I, of what you do, am Seeing."
Maliksaying: "make coats of armor measuring out the links in mail and O people of David, do good deeds; surely I am watching over all of your actions."[11]
QXP(And We said to him), "Set up means for making coats of armor, and design a strong defense (with infantry and cavalry) linked in command. And (O People of David) you all shall use this power to serve humanity. Verily, whatever you do, I am Seer thereof."
Maulana AliSaying: Make ample (coats of mail), and assign a time to the making of coats of mail and do ye good. Surely I am Seer of what you do.
Free MindsThat you may make armour coats that fit perfectly, and work righteousness. For I am Seer of what you do.
Qaribullah (saying): 'Make large coats of mail and measure their links well. Do good deeds, for surely I see the things you do. '

George Salesaying, make thereof complete coats of mail, and rightly dispose the small plates which compose the same: And work ye righteousness, O family of David; for I see that which ye do.
JM RodwellMake coats of mail, and arrange its plates; and work ye righteousness; for I behold your actions.

Asad[and inspired him thus:] "Do good deeds lavishly, without stint, and give deep thought to their steady flow." [The adjective sabigh (fem. sabighah) signifies anything that is "ample", "abundant" and "complete" (in the sense of being perfect). In its plural form sabighat it assumes the function of the noun which it is meant to qualify, and denotes, literally, "things [or "deeds"] ample and complete" or "perfect" - i.e., good deeds done abundantly and without stint: cf. the only other Quranic instance of the same stem in 31:20 - "[God] has lavished (asbagha) upon you His blessings". The noun sard, on the other hand, denotes something "carried on consecutively", or something the parts (or stages) whereof are "following one another steadily". i.e., are continued or repeated.] And [thus should you all, O believers,] do righteous deeds: for, verily, I see all that you do!



Saba' 034:012

34:12 ولسليمان الريح غدوها شهر ورواحها شهر واسلنا له عين القطر ومن الجن من يعمل بين يديه باذن ربه ومن يزغ منهم عن امرنا نذقه من عذاب السعير


TransliterationWalisulaymana alrreeha ghuduwwuha shahrun warawahuha shahrun waasalna lahu AAayna alqitri wamina aljinni man yaAAmalu bayna yadayhi bi-ithni rabbihi waman yazigh minhum AAan amrina nuthiqhu min AAathabi alssaAAeeri
LiteralAnd to Soliman the wind/breeze its going early (for a) month and its departure (passing) (for a month), and We made the molten copper/brass/iron well flow/dissolve/melt for him, and from the Jinns who works between his hands with his Lord's permission/pardon, and who deviates/turns away from them from Our order/command, We make him taste/experience from the blazing's/inflamed's (inferno's) torture.

Yusuf AliAnd to Solomon (We made) the Wind (obedient): Its early morning (stride) was a month's (journey), and its evening (stride) was a month's (journey); and We made a Font of molten brass to flow for him; and there were Jinns that worked in front of him, by the leave of his Lord, and if any of them turned aside from our command, We made him taste of the Penalty of the Blazing Fire.
PickthalAnd unto Solomon (We gave) the wind, whereof the morning course was a month's journey and the evening course a month's journey, and We caused the fount of copper to gush forth for him, and (We gave him) certain of the jinn who worked before him by permission of his Lord. And such of them as deviated from Our command, them We caused to taste the punishment of flaming Fire.
Arberry And to Solomon the wind; its morning course was a month's journey, and its evening course was a month's journey. And We made the Fount of Molten Brass to flow for him. And of the jinn, some worked before him by the leave of his Lord; and such of them as swerved away from Our commandment, We would let them taste the chastisement of the Blaze;
ShakirAnd (We made) the wind (subservient) to Sulaiman, which made a month's journey in the morning and a month's journey m the evening, and We made a fountain of molten copper to flow out for him, and of the jinn there were those who worked before him by the command of his Lord; and whoever turned aside from Our command from among them, We made him taste of the punishment of burning.
Sarwar(We made subservient to) Solomon the wind that travelled a month's journey in the morning and a month's journey in the evening. We made a stream of brass flow for him and some of the jinn worked for him by his Lord's command. We would make whichever of them (jinn) who turned away from Our command to suffer a burning torment.
KhalifaTo Solomon we committed the wind at his disposal, traveling one month coming and one month going. And we caused a spring of oil to gush out for him. Also, the jinns worked for him, by his Lord's leave. Any one of them who disregarded our commands, we subjected him to a severe retribution.
Hilali/KhanAnd to Solomon (We subjected) the wind, its morning (stride from sunrise till midnoon) was a months (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a months (journey i.e. in one day he could travel two months journey). And We caused a fount of (molten) brass to flow for him, and there were jinns that worked in front of him, by the Leave of his Lord, and whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire.
H/K/SaheehAnd to Solomon [We subjected] the wind its morning [journey was that of] a month and its afternoon [journey was that of] a month, and We made flow for him a spring of [liquid] copper. And among the jinn were those who worked for him by the permission of his Lord. And whoever deviated among them from Our command We will make him taste of the punishment of the Blaze.
MalikAnd We made the winds subservient to Solomon, which made a month’s journey in the morning and a month’s journey in the evening; and We made a fountain of molten copper to flow for him; and subdued Jinns for him who worked in front of him by the leave of his Lord; and if any of them turned aside from Our command, We made Him taste the punishment of the blazing fire.[12]
QXPAnd unto Solomon, We committed the wind at his disposal. (He mastered the science of sailing and his ships sailed much faster than the others). They sailed one month going and one month coming back. And We gave him abundance in mining of copper and minerals and subdued for him the Wild Tribes who worked for him by his Lord's leave. (Solomon established the Divine System such that) whoever turned aside from Our Command, We made him taste a severe punishment (21:82), (38:37).
Maulana AliAnd (We made) the wind (subservient) to Solomon; it made a month’s journey in the morning and a month’s journey in the evening; and We made a fountain of molten brass to flow for him. And of the jinn there were those who worked before him by the command of his Lord. And whoever turned aside from Our command from among them, We made him taste of the chastisement of burning.
Free MindsAnd for Solomon the wind was given, traveling one month coming and one month going, and We caused a spring of tar to flow for him. And from among the Jinn are those that worked for him by his Lord's leave; and any one of them who turns from Our commands, We shall cause him to taste the retribution of the Fire.
Qaribullah To Solomon the morning course of the wind was a month's journey, and its evening course was also a month's journey. We caused copper to be (as a) molten spring for him. And the jinn, some served him by the permission of his Lord. But as for those amongst them that swerved away from Our Command, We shall let them taste the punishment of the Blaze (the Fire).

George SaleAnd We made the wind subject unto Solomon: It blew in the morning for a month, and in the evening for a month. And We made a fountain of molten brass to flow for him. And some of the genii were obliged to work in his presence, by the will of his Lord; and whoever of them turned aside from our command, We will cause him to taste the pain of hell fire.
JM RodwellAnd unto Solomon did we subject the wind, which travelled in the morning a month's journey, and a month's journey in the evening. And we made a fountain of molten brass to flow for him. And of the Djinn were some who worked in his presence, by the will of

AsadAND UNTO Solomon [We made subservient] the wind: its morning course [covered the distance of] a month's journey, and its evening course, a month's journey. [Cf. 21:81 and the corresponding note. For a more general explanation of the legends connected with the person of Solomon, see note on 21:82.] And We caused a fountain of molten copper to flow at his behest; [Lit., "for him": probably a reference to the many furnishings of copper and brass which, according to the Bible (cf. II Chronicles iv), Solomon caused to be made for his newly-built temple.] and [even] among the invisible beings there were some that had [been constrained] to labour for him by his Sustainer's leave [Lit., "between his hands", i.e., subject to his will: see 21:82 and the corresponding notes. For my rendering of jinn as "invisible beings", see Appendix III.]- and whichever of them deviated from Our command, him would We let taste suffering through a blazing flame -:



Saba' 034:013

34:13 يعملون له مايشاء من محاريب وتماثيل وجفان كالجواب وقدور راسيات اعملوا ال داود شكرا وقليل من عبادي الشكور


TransliterationYaAAmaloona lahu ma yashao min mahareeba watamatheela wajifanin kaaljawabi waqudoorin rasiyatin iAAmaloo ala dawooda shukran waqaleelun min AAibadiya alshshakooru
LiteralThey make/do for him what he wills/wants from the centers of the assemblies/sanctuaries and images/statues/pictures, and eye lids/fragments/pieces/small wells as the trough/tub , and pots anchors/firm (heavy) fixtures , David's family do/work/make thanking/gratefulness, and little/few from My worshippers/slaves (is) the thankful/grateful (E).

Yusuf AliThey worked for him as he desired, (making) arches, images, basons as large as reservoirs, and (cooking) cauldrons fixed (in their places): "Work ye, sons of David, with thanks! but few of My servants are grateful!"
PickthalThey made for him what he willed: synagogues and statues, basins like wells and boilers built into the ground. Give thanks, O House of David! Few of My bondmen are thankful.
Arberry fashioning for him whatsoever he would -- places of worship, statues, porringers like water-troughs, and anchored cooking-pots. 'Labour, O House of David, in thankfulness; for few indeed are those that are thankful among My servants.'
ShakirThey made for him what he pleased of fortresses and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their place; give thanks, O family of Dawood! and very few of My servants are grateful.
SarwarThey would make for him anything that he wanted like fortresses, statues, large basins like reservoirs, and huge immovable cooking pots. It was said, "Family of David, worship and act gratefully. Only few of my servants are grateful."
KhalifaThey made for him anything he wanted - niches, statues, deep pools, and heavy cooking pots. O family of David, work (righteousness) to show your appreciation. Only a few of My servants are appreciative.
Hilali/KhanThey worked for him what he desired, (making) high rooms, images, basins as large as reservoirs, and (cooking) cauldrons fixed (in their places). "Work you, O family of Dawud (David), with thanks!" But few of My slaves are grateful.
H/K/SaheehThey made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles. [We said], "Work, O family of David, in gratitude." And few of My servants are grateful.
MalikThey worked for him as he desired: making arches, images, basins as large as reservoirs and built-in cooking cauldrons. We said: "O Family of David! Work gratefully." Only a few of My devotees are truly grateful.[13]
QXPThey worked for him as he desired, making forts, sculptures and images, pools, and boilers well-dug into the ground. We said, "Labor O Children of David, in gratitude for what you have been given. Few of My servants are truly grateful in practice."
Maulana AliThey made for him what he pleased, of synagogues and images, and bowls (large) as watering-troughs and fixed cooking-pots. Give thanks, O people of David! And very few of My servants are grateful.
Free MindsThey made for him what he desired of enclosures, and statues, and pools of deep reservoirs, and heavy pots. "O family of David, work to show thanks." Only a few of My servants are appreciative.
Qaribullah They made for him whatever he wanted, arches, statues, bowls as basins, and fixed cauldrons. (We said:) 'Give thanks, House of David and work. ' Yet only a few of My worshipers are thankful.

George SaleThey made for him whatever he pleased, of palaces, and statues, and large dishes like fishponds, and cauldrons standing firm on their trevets; and We said, work righteousness, O family of David, with thanksgiving; for few of my servants are thankful.
JM RodwellThey made for him whatever he pleased, of lofty halls, and images, and dishes large as tanks for watering camels, and cooking pots that stood firmly. "Work," said we, "O family of David with thanksgiving:" But few of my servants are the thankful!

Asadthey made for him whatever he wished of sanctuaries, and statues, and basins as [large as] great watering - troughs, and cauldrons firmly anchored. [I.e., because of their enormous size. Cf. II Chronicles iii, 10 - 13, where statues ("images") of cherubim are mentioned, as well as iv, 2 - 5, describing "a molten sea" (i.e., basin) of huge dimensions, resting upon twelve statues of oxen, and meant to contain water "for the priests to wash in" (ibid., iv, 6). The "sanctuaries" were apparently the various halls of the new temple.] [And We said:] "Labour, O David's people, in gratitude [towards Me] [These words, ostensibly addressed to "the people" or "the family" of David, are in reality an admonition to all believers, at all times, since all of them are, spiritually, "David's people".] - and [remember that] few are the truly grateful [even] among My servants!" [I.e., even among those who consider themselves God's servants - for "truly grateful [to God] is only he who realizes his inability to render adequate thanks to Him" (Zamakhshari).]



Saba' 034:014

34:14 فلما قضينا عليه الموت مادلهم على موته الا دابة الارض تاكل منساته فلما خر تبينت الجن ان لو كانوا يعلمون الغيب مالبثوا في العذاب المهين


TransliterationFalamma qadayna AAalayhi almawta ma dallahum AAala mawtihi illa dabbatu al-ardi ta/kulu minsaatahu falamma kharra tabayyanati aljinnu an law kanoo yaAAlamoona alghayba ma labithoo fee alAAathabi almuheeni
LiteralSo when We ordered/accomplished on him the death/lifelessness, nothing guided/lead them on (to) his death/lifelessness except the land's/Earth's walker/creeper/crawler , eating his shepherd's staff/stick, so when he fell down the Jinns clarified/explained (to themselves) that (E) if they were knowing the absent/covered , they would not have stayed/remained/waited in the torture the disgracing/degrading.

Yusuf AliThen, when We decreed (Solomon's) death, nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff: so when he fell down, the Jinns saw plainly that if they had known the unseen, they would not have tarried in the humiliating Penalty (of their Task).
PickthalAnd when We decreed death for him, nothing showed his death to them save a creeping creature of the earth which gnawed away his staff. And when he fell the jinn saw clearly how, if they had known the Unseen, they would not have continued in despised toil.
Arberry And when We decreed that he should die, naught indicated to them that he was dead but the Beast of the Earth devouring his staff; and when he fell down, the jinn saw clearly that, had they only known the Unseen, they would not have continued in the humbling chastisement.
ShakirBut when We decreed death for him, naught showed them his death but a creature of the earth that ate away his staff; and when it fell down, the jinn came to know plainly that if they had known the unseen, they would not have tarried in abasing torment.
SarwarWhen We decreed that Solomon should die, no one knew of his death except for a creeping creature of the earth who ate-up his staff. When he fell down, the jinn realized that if they had known about the unseen, they would not have remained in such a humiliating torment for so long.
KhalifaWhen the appointed time for his death came, they had no clue that he had died. Not until one of the animals tried to eat his staff, and he fell down, did the jinns realized that he was dead. They thus realized that if they really knew the unseen, they would have stopped working so hard as soon as he died.
Hilali/KhanThen when We decreed death for him (Sulaiman (Solomon)), nothing informed them (jinns) of his death except a little worm of the earth, which kept (slowly) gnawing away at his stick, so when he fell down, the jinns saw clearly that if they had known the unseen, they would not have stayed in the humiliating torment.
H/K/SaheehAnd when We decreed for Solomon death, nothing indicated to the jinn his death except a creature of the earth eating his staff. But when he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in humiliating punishment.
MalikWhen We decreed Solomon’s death he was leaning on his staff. The Jinns did not know that he was dead until the termite ate away his staff and he fell down. Thus it became clear to the Jinns that if they had known the unseen, they would not have continued in the humiliating punishment of their task.[14]
QXPWhen We decreed death for him (Solomon), nothing showed his death to the Wild Tribes until a creature of the earth ate away the strength he had mustered. When the power base fell, the Wild Tribes rebelled regretting that they should have done it sooner only if they knew the new unjust King. (The 'creature of the earth' was the highly incompetent son Rehoboam, and successor of Solomon 38:34. Historically, ten of the Israelite Tribes also broke away from the Kingdom at that point).
Maulana AliBut when We decreed death for him, naught showed them his death but a creature of the earth that are away his staff. So when it fell down, the jinn saw clearly that, if they had known the unseen, they would not have tarried in humiliating torment.
Free MindsThen, when We decreed death for him, nothing informed them of his death until a worm kept eating from his staff, so when he fell down, the Jinn realised that if they had known the unseen, they would not have remained in the humiliating retribution.
Qaribullah And when We decreed (Solomon's) death, they had no indication that he was dead until (they saw a termite), a crawler of the earth eating away his staff. And when he fell down, the jinn realized that had they known the unseen, they would not have continued in their humiliating punishment.

George SaleAnd when We had decreed that Solomon should die, nothing discovered his death unto them, except the creeping thing of the earth, which gnawed his staff. And when his body fell down, the genii plainly perceived that if they had known that which is secret, they had not continued in a vile punishment.
JM RodwellAnd when we decreed the death of Solomon, nothing shewed them that he was dead but a reptile of the earth that gnawed the staff which supported his corpse. And when it fell, the Djinn perceived that if they had known the things unseen, they had not continu

AsadYet [even Solomon had to die; but] when We decreed that he should die, nothing showed them that he was dead except an earthworm that gnawed away his staff. [This is yet another of the many Solomonic legends which had become an inalienable part of ancient Arabian tradition, and which the Quran uses as a vehicle for the allegorical illustration of some of its teachings. According to the legend alluded to above, Solomon died on his throne leaning forward on his staff, and for a length of time nobody became aware of his death: with the result that the jinn, who had been constrained to work for him, went on labouring at the heavy tasks assigned to them. Gradually, however, a termite ate away Solomon's staff, and his body, deprived of support, fell to the ground. This story - only hinted at in its outline - is apparently used here as an allegory of the insignificance and inherent brittleness of human life and of the perishable nature and emptiness of all worldly might and glory.] And when he fell to the ground, those invisible beings [subservient to him] saw clearly that, had they but understood the reality which was beyond the reach of their perception, [Al-ghayb, "that which is beyond the reach of [a created being's] perception", either in an absolute or - as in this instance - in a relative, temporary sense.] they would not have continued [to toil] in the shameful suffering [of servitude] [I.e., because they would have known that Solomon's sway over them had ended. In the elliptic manner so characteristic of the Quran, stress is laid here, firstly, on the limited nature of all empirical knowledge, including the result of deductions and inferences based on no more than observable or calculable phenomena, and, secondly, on the impossibility to determine correctly, on the basis of such limited fragments of knowledge alone, what course of action would be right in a given situation. Although the story as such relates to "invisible beings", its moral lesson (which may be summed up in the statement that empirical knowledge cannot provide any ethical guideline unless it is accompanied, and completed, by divine guidance) is obviously addressed to human beings as well.]



Saba' 034:015

34:15 لقد كان لسبا في مسكنهم اية جنتان عن يمين وشمال كلوا من رزق ربكم واشكروا له بلدة طيبة ورب غفور


TransliterationLaqad kana lisaba-in fee maskanihim ayatun jannatani AAan yameenin washimalin kuloo min rizqi rabbikum waoshkuroo lahu baldatun tayyibatun warabbun ghafoorun
LiteralTo Sheba (it) had been in their residence, an evidence/sign (of) two treed gardens from right and left, eat from your Lord's provision and thank/be grateful to Him, a good/beautiful/enjoyable country/land/place , and a forgiving Lord.

Yusuf AliThere was, for Saba, aforetime, a Sign in their home-land - two Gardens to the right and to the left. "Eat of the Sustenance (provided) by your Lord, and be grateful to Him: a territory fair and happy, and a Lord Oft-Forgiving!
PickthalThere was indeed a sign for Sheba in their dwelling-place: Two gardens on the right hand and the left (as who should say): Eat of the provision of your Lord and render thanks to Him. A fair land and an indulgent Lord!
Arberry For Sheba also there was a sign in their dwelling-place -- two gardens, one on the right and one on the left: 'Eat of your Lord's provision, and give thanks to Him; a good land, and a Lord All-forgiving.'
ShakirCertainly there was a sign for Saba in their abode; two gardens on the right and the left; eat of the sustenance of your Lord and give thanks to Him: a good land and a Forgiving Lord!
SarwarThere was evidence (of the truth) for the people of Sheba in their homeland. (We gave them) two gardens, one on the left and one on the right and (told them), "Consume the sustenance which your Lord has given to you and give Him thanks. You have a blessed land and an All-forgiving Lord".
KhalifaSheba's homeland used to be a marvel, with two gardens on the right and the left. Eat from your Lord's provisions, and be appreciative of Him - good land, and a forgiving Lord.
Hilali/KhanIndeed there was for Saba (Sheba) a sign in their dwelling place, - two gardens on the right hand and on the left (and it was said to them) "Eat of the provision of your Lord, and be grateful to Him, a fair land and an OftForgiving Lord.
H/K/SaheehThere was for [the tribe of] Sabaâ in their dwelling place a sign: two [fields of] gardens on the right and on the left. [They were told], "Eat from the provisions of your Lord and be grateful to Him. A good land [have you], and a forgiving Lord."
MalikFor the people of Saba (Sheba, presently a town in Yeman) there was indeed a sign in their dwelling place: two gardens - one to the right and one to the left. It was said to them: "Eat of what your Lord has given you and render thanks to Him. Pleasant is your land and forgiving is your Lord."[15]
QXPThe People of Sheba had a homeland that was a marvel indeed, with gardens everywhere on the right and the left (Yemen-Somalia-Abyssinia). "Enjoy what your Sustainer has provided for you, and render thanks to Him - a goodly land and a Sustainer Absolver of imperfections."
Maulana AliCertainly there was a sign for Saba’ in their abode -- two gardens on the right and the left. East of the sustenance of your Lord and give thanks to Him. A good land and a Forgiving Lord!
Free MindsThere was for Sheba a sign in their homeland, with two paradises, on the right and the left. "Eat from the provisions of your Lord, and be thankful to Him." A good land, and a forgiving Lord.
Qaribullah For Sheba there was indeed a sign. In their dwelling place there were two gardens, on the right and left side. (We said): 'Eat of your Lord's provisions and give thanks to Him, a good land, and a Lord who is the Forgiving. '

George SaleThe descendants of Saba had heretofore a sign in their dwellings; namely, two gardens, on the right hand and on the left: And it was said unto them, eat ye of the provision of your Lord, and give thanks unto Him; ye have a good country, and a gracious Lord.
JM RodwellA sign there was to SABA, in their dwelling places:-two gardens, the one on the right hand and the other on the left:-"Eat ye of your Lord's supplies, and give thanks to him: Goodly is the country, and gracious is the Lord!"

AsadINDEED, in [the luxuriant beauty of] their homeland, the people of Sheba had an evidence [of God's grace] [This connects with the call to gratitude towards God in the preceding passage, and the mention, at the end of verse 13, that "few are the truly grateful" even among those who think of themselves as "God's servants". The kingdom of Sheba (Saba in Arabic) was situated in south-western Arabia, and at the time of its greatest prosperity (i.e., in the first millennium B.C.) comprised not only the Yemen but also a large part of Hadramawt and the Mahrah country, and probably also much of present-day Abyssinia. In the vicinity of its capital Marib - the Sabaeans had built in the course of centuries an extraordinary system of dams, dykes and sluices, which became famous in history, with astonishing remnants extant to this day. It was to this great dam that the whole country of Sheba owed its outstanding prosperity, which became proverbial throughout Arabia. (According to the geographer Al-Hamdani, who died in 334 H., the area irrigated by this system of dams stretched eastward to the desert of Sayhad on the confines of the Rub al-Khali). The flourishing state of the country was reflected in its people's intense trading activities and their control of the "spice road" which led from Marib northwards to Mecca, Yathrib and Syria, and eastwards to Dufar on the shores of the Arabian Sea, thus connecting with the maritime routes from India and China. The period to which the above Quranic passage refers is evidently much later than that spoken of in 27:22 - 44.] -- two [vast expanses of] gardens, to the right and to the left, [calling out to them, as it were:] "Eat of what your Sustainer has provided for you, and render thanks unto Him: a land most goodly, and a Sustainer much-forgiving!"



Saba' 034:016

34:16 فاعرضوا فارسلنا عليهم سيل العرم وبدلناهم بجنتيهم جنتين ذواتي اكل خمط واثل وشئ من سدر قليل


TransliterationFaaAAradoo faarsalna AAalayhim sayla alAAarimi wabaddalnahum bijannatayhim jannatayni thawatay okulin khamtin waathlin washay-in min sidrin qaleelin
LiteralSo they opposed/objected so We sent on (to) them the dam's/strong rain's flowage/flood/torrent, and We exchanged/replaced them with their two treed gardens two treed gardens with of (B) sour and bitter/weak crop and inedible food/fruits, and a thing from little sedre/lote-tree.

Yusuf AliBut they turned away (from Allah), and We sent against them the Flood (released) from the dams, and We converted their two garden (rows) into "gardens" producing bitter fruit, and tamarisks, and some few (stunted) Lote-trees.
PickthalBut they were froward, so We sent on them the flood of 'Iram, and in exchange for their two gardens gave them two gardens bearing bitter fruit, the tamarisk and here and there a lote-tree.
Arberry But they turned away; so We loosed on them the Flood of Arim, and We gave them, in exchange for their two gardens, two gardens bearing bitter produce and tamarisk-bushes, and here and there a few lote-trees.
ShakirBut they turned aside, so We sent upon them a torrent of which the rush could not be withstood, and in place of their two gardens We gave to them two gardens yielding bitter fruit and (growing) tamarisk and a few lote-trees.
SarwarThey ignored (the evidence) and We sent to them a flood, arising from a broken dam. Nothing was left in their gardens but bitter fruits, some tamarisk and a few lotus trees.
KhalifaThey turned away and, consequently, we poured upon them a disastrous flood, and we substituted their two gardens into two gardens of badtasting fruits, thorny plants, and a skimpy harvest.
Hilali/KhanBut they turned away (from the obedience of Allah), so We sent against them Sail AlArim (flood released from the dam), and We converted their two gardens into gardens producing bitter bad fruit, and tamarisks, and some few lotetrees.
H/K/SaheehBut they turned away [refusing], so We sent upon them the flood of the dam, and We replaced their two [fields of] gardens with gardens of bitter fruit, tamarisks and something of sparse lote trees.
MalikBut they gave no heed. So We let loose upon them the waters of the dam (called Ma'arib) and We converted their two gardens into the gardens producing bitter fruit, tamarisks and a few lote bushes.[16]
QXPBut they turned away from Divine Values and We sent on them the Flood of the 'Arim' released from water dams. And We turned their Gardens into 'gardens' producing wild bitter fruit, and a thorny Lote-tree here and a tree there.
Maulana AliBut they turned aside, so We sent upon them a violent torrent, and in place of their two gardens We gave them two gardens yielding bitter fruit and (growing) tamarisk and a few lote-trees.
Free MindsBut they turned away, so We sent them a polluted water, and We substituted their two gardens into two gardens of bad tasting fruits, thorny plants, and a skimpy harvest.
Qaribullah But they turned away. So We sent against them the Flood (at the city) of Arim, and exchanged their gardens with two others bearing bitter fruit and Tamarisks, and here and there a few Lotus trees.

George SaleBut they turned aside from what We had commanded them; wherefore We sent against them the inundation of al Arem, and We changed their two gardens for them into two gardens producing bitter fruit, and tamarisks, and some little fruit of the lote-tree.
JM RodwellBut they turned aside: so we sent upon them the flood of Irem; and we changed them their gardens into two gardens of bitter fruit and tamarisk and some few jujube trees.

AsadBut they turned away [from Us], and so We let loose upon them a flood that overwhelmed the dams, [Lit., "the flooding of the dams" (sayl al-arim). The date of that catastrophe cannot be established with any certainty, but the most probable period of the first bursting of the Dam of Marib seems to have been the second century of the Christian era. The kingdom of Sheba was largely devastated, and this led to the migration of many southern (Qahtan) tribes towards the north of the Peninsula. Subsequently, it appears, the system of dams and dykes was to some extent repaired, but the country never regained its earlier prosperity; and a few decades before the advent of Islam the great dam collapsed completely and finally.] and changed their two [expanses of luxuriant] gardens into a couple of gardens yielding bitter fruit, and tamarisks, and some few [wild] lote-trees:



Saba' 034:017

34:17 ذلك جزيناهم بما كفروا وهل نجازي الا الكفور


TransliterationThalika jazaynahum bima kafaroo wahal nujazee illa alkafoora
LiteralThat We reimbursed them because (of) what they disbelieved, and do We reimburse except the (insisting) disbeliever?

Yusuf AliThat was the Requital We gave them because they ungratefully rejected Faith: and never do We give (such) requital except to such as are ungrateful rejecters.
PickthalThis We awarded them because of their ingratitude. Punish We ever any save the ingrates?
Arberry Thus We recompensed them for their unbelief; and do 'We ever recompense any hut the unbeliever?
ShakirThis We requited them with because they disbelieved; and We do not punish any but the ungrateful.
SarwarThis was how We recompensed them for their ungratefulness and thus do We recompense the ungrateful ones.
KhalifaWe thus requited them for their disbelief. Do we not requite only the disbelievers?
Hilali/KhanLike this We requited them because they were ungrateful disbelievers. And never do We requit in such a way except those who are ungrateful, (disbelievers).
H/K/Saheeh[By] that We repaid them because they disbelieved. And do We [thus] repay except the ungrateful?
MalikThus did We requite them for their disbelief; and never do We punish any but the ungrateful![17]
QXPThis was Our Requital for their ingratitude. Do We ever punish anyone but the ungrateful? (Ingratitude = Refusing to share Allah's bounties in equity. It appears that in the Kingdom of Sheba people were divided into two classes, the very rich and the very poor).
Maulana AliWith this We requited them because they were ungrateful; and We punish none but the ingrate.
Free MindsWe thus requited them for what they rejected. And We do not requite except the rejecter.
Qaribullah As such We recompensed them for their disbelief; do We recompense any except the unbelievers?

George SaleThis We gave them in reward, because they were ungrateful: Is any thus rewarded except the ungrateful?
JM RodwellSuch was our retribution on them for their ingratitude: but do we thus recompense any except the ungrateful?

Asadthus We requited them for their having denied the truth. But do We ever requite [thus] any but the utterly ingrate? [Neither the Quran nor any authentic hadith tells us anything definite about the way in which the people of Sheba had sinned at the time immediately preceding the final collapse of the Dam of Marib (i.e.. in the sixth century of the Christian era). This omission, however, seems to be deliberate. In view of the fact that the story of Sheba's prosperity and subsequent catastrophic downfall had become a byword in ancient Arabia, it is most probable that its mention in the Quran has a purely moral purport similar to that of the immediately preceding legend of Solomon's death, inasmuch as both these legends, in their Quranic presentation, are allegories of the ephemeral nature of all human might and achievement. As mentioned above, the story of Sheba's downfall is closely linked with the phenomenon of men's recurrent ingratitude towards God. (See also verse 20 below.)]



Saba' 034:018

34:18 وجعلنا بينهم وبين القرى التي باركنا فيها قرى ظاهرة وقدرنا فيها السير سيروا فيها ليالي واياما امنين


TransliterationWajaAAalna baynahum wabayna alqura allatee barakna feeha quran thahiratan waqaddarna feeha alssayra seeroo feeha layaliya waayyaman amineena
LiteralAnd We made/put between them and between the villages/urban cities which We blessed in it apparent/visible villages/urban cities, and We predestined/evaluated in it the movement/ride , say: "Move/ride in it, nights and days/times safe/secure ."

Yusuf AliBetween them and the Cities on which We had poured our blessings, We had placed Cities in prominent positions, and between them We had appointed stages of journey in due proportion: "Travel therein, secure, by night and by day."
PickthalAnd We set, between them and the towns which We had blessed, towns easy to be seen, and We made the stage between them easy, (saying): Travel in them safely both by night and day.
Arberry And We set, between them and the cities that We have blessed, cities apparent and well We measured the journey between them: 'Journey among them by night and day in security!'
ShakirAnd We made between them and the towns which We had blessed (other) towns to be easily seen, and We apportioned the journey therein: Travel through them nights and days, secure.
SarwarWe established between them and the town that We had blessed, other towns nearby, and thus made it easier to travel. We told them, "Travel there safely day and night".
KhalifaWe placed between them and the communites that we blessed other oases, and we secured the journey between them: "Travel therein days and nights in complete security."
Hilali/KhanAnd We placed between them and the towns which We had blessed, towns easy to be seen, and We made the stages (of journey) between them easy (saying): "Travel in them safely both by night and day."
H/K/SaheehAnd We placed between them and the cities which We had blessed [many] visible cities. And We determined between them the [distances of] journey, [saying], "Travel between them by night or day in safety."
MalikBetween them and the towns which We had blessed (Syria and Palestine), We placed other towns in prominent positions so that they could journey to and fro in measured stages. We said: "Travel through them by day and night in complete security."[18]
QXPAnd We had set, between them and the towns We had blessed (Syria-Palestine), many oases with townships within sight of one another, and thus We had made traveling easy, "Travel safely in this land by night or by day."
Maulana AliAnd We made between them and the towns which We had blessed, (other) towns easy to be seen, and We apportioned the journey therein: Travel through them nights and days, secure.
Free MindsAnd We placed between them and between the towns that We blessed, towns that were easy to see; and We measured the journey between them: "Travel in them by night and day in complete security."
Qaribullah Between them and the villages which We had blessed, We placed easily visible villages, and We spaced the journey between them exactly. (We said): 'Travel through them by day and night in safety. '

George SaleAnd We placed between them and the cities which We have blessed, cities situate near each other; and We made the journey easy between them, saying, travel through the same by night and by day, in security.
JM RodwellAnd we placed between them and the cities which we have blessed, conspicuous cities, and we fixed easy stages: "Travel ye through them by night and day, secure."

AsadNow [before their downfall,] We had placed between them and the cities which We had blessed [I.e., Mecca and Jerusalem, both of which lay on the caravan route much used by the people of Sheba.] [many] towns within sight of one another; and thus We had made travelling easy [for them, as if to say]: "Travel safely in this [land], by night or by day!"



Saba' 034:019

34:19 فقالوا ربنا باعد بين اسفارنا وظلموا انفسهم فجعلناهم احاديث ومزقناهم كل ممزق ان في ذلك لايات لكل صبار شكور


TransliterationFaqaloo rabbana baAAid bayna asfarina wathalamoo anfusahum fajaAAalnahum ahadeetha wamazzaqnahum kulla mumazzaqin inna fee thalika laayatin likulli sabbarin shakoorin
LiteralSo they said: "Our Lord, make distant between our journeys/voyages ." And they caused injustice/oppression (to) themselves, so We made them (as) information , and We tore/scattered them every/each tearing/scattering , that truly in that (are) evidences/signs (E) to every/each patient/endurer, thankful/grateful.

Yusuf AliBut they said: "Our Lord! Place longer distances between our journey-stages": but they wronged themselves (therein). At length We made them as a tale (that is told), and We dispersed them all in scattered fragments. Verily in this are Signs for every (soul that is) patiently constant and grateful.
PickthalBut they said: Our Lord! Make the stage between our journeys longer. And they wronged themselves, therefore We made them bywords (in the land) and scattered them abroad, a total scattering. Lo! herein verily are portents for each steadfast, grateful (heart).
Arberry But they said, 'Our Lord, prolong the stages of our travel'; and they wronged themselves, so We made them as but tales, and We tore them utterly to pieces. Surely in that are signs for every man enduring, thankful.
ShakirAnd they said: O our Lord! make spaces to be longer between our journeys; and they were unjust to themselves so We made them stories and scattered them with an utter scattering; most surely there are signs in this for every patient, grateful one
SarwarThey said, "Lord, make the distances of our journeys longer." They did injustice to themselves and We turned their existence into ancient tales by making them disintegrate totally. In this there is evidence (of the truth) for every forbearing and grateful person.
KhalifaBut they (turned unappreciative and) challenged: "Our Lord, we do not care if You increase the distance of our journeys (without any stations)." They thus wronged their own souls. Consequently, we made them history, and scattered them into small communities throughout the land. This should provide lessons for those who are steadfast, appreciative.
Hilali/KhanBut they said: "Our Lord! Make the stages between our journey longer," and they wronged themselves, so We made them as tales (in the land), and We dispersed them all, totally. Verily, in this are indeed signs for every steadfast grateful (person).
H/K/SaheehBut [insolently] they said, "Our Lord, lengthen the distance between our journeys," and wronged themselves, so We made them narrations and dispersed them in total dispersion. Indeed in that are signs for everyone patient and grateful.
MalikBut they prayed: "Our Lord! Make our journeys longer." Thereby they wronged their souls and We made them merely a tale that is told and dispersed them in scattered fragments. Surely there is a sign in this for every patient, grateful person.[19]
QXPBut now, their ungrateful attitude was saying, "Our Lord! Make our journey-stages longer." (Make the trade route insecure, unprofitable and deserted). They wronged people and thus harmed themselves. Consequently, We made them history, and We scattered them utterly. Herein, behold, are Signs indeed for individuals and nations who would patiently draw lessons from history and learn to be practically grateful.
Maulana AliBut they said: Our Lord, make longer stages between our journeys. And they wronged themselves; so We made them stories and scattered them a total scattering. Surely there are signs in this for every patient, grateful one.
Free MindsBut they said: "Our Lord, make the measure between our journeys longer," and they wronged themselves. So We made them a thing of the past, and We scattered them into small groups. In this are signs for every person who is patient, thankful.
Qaribullah But they said: 'Lord, make the stages between our journeys longer, ' so they wronged themselves; so We made them news and We tore them utterly into pieces. Surely, there are signs in this for every one who is patient, thankful.

George SaleBut they said, O Lord, put a greater distance between our journeys: And they were unjust unto themselves; and We made them the subject of discourse, and dispersed them with a total dispersion. Verily herein are signs, unto every patient, grateful person.
JM RodwellBut they said, "O Lord! make the distance between our journeys longer,"-and against themselves did they act unjustly: so we made them a tale, and scattered them with an utter scattering. Truly herein are signs to everyone that is patient, grateful.

AsadBut now they would say, "Long has our Sustainer made the distance between our journey- stages!" - for they had sinned against themselves. [In its generally-accepted spelling - based on the reading adopted by most of the early scholars of Medina and Kufah - the above phrase reads in the vocative rabbana and the imperative ba'id ("Our Sustainer! Make long the distances...", etc.), which, however, cannot be convincingly explained. On the other hand, Tabari, Baghawi and Zamakhshari mention, on the authority of some of the earliest Quran-commentators, another legitimate reading of the relevant words, namely, rabbuna (in the nominative) and ba'ada (in the indicative), which gives the meaning adopted by me: "Long has our Sustainer made the distances...", etc. To my mind, this reading is much more appropriate since (as pointed out by Zamakhshari) it expresses the belated regrets and the sorrow of the people of Sheba at the devastation of their country, the exodus of large groups of the population, and the resultant abandonment of many towns and villages on the great caravan routes.] And in the end We caused them to become [one of those] tales [of things long past], and scattered them in countless fragments. [An allusion to the mass-migration of South-Arabian tribes in all directions - particularly towards central and northern Arabia - subsequent to the destruction of the Dam of Marib.] Herein, behold, there are messages indeed for all who are wholly patient in adversity and deeply grateful [to God].



Saba' 034:020

34:20 ولقد صدق عليهم ابليس ظنه فاتبعوه الا فريقا من المؤمنين


TransliterationWalaqad saddaqa AAalayhim ibleesu thannahu faittabaAAoohu illa fareeqan mina almu/mineena
LiteralAnd Satan , his assumption/thought had been truthful on them, so they followed him except a group/party from the believers.

Yusuf AliAnd on them did Satan prove true his idea, and they followed him, all but a party that believed.
PickthalAnd Satan indeed found his calculation true concerning them, for they follow him, all save a group of true believers.
Arberry Iblis proved true his opinion of them, and they followed him, except a party of the believers.
ShakirAnd certainly the Shaitan found true his conjecture concerning them, so they follow him, except a party of the believers.
SarwarIblis (satan) made his judgment about them to come true. They all followed them except a believing group among them.
KhalifaSatan found them readily fulfilling his expectations. They followed him, except a few believers.
Hilali/KhanAnd indeed Iblees (Satan) did prove true his thought about them, and they followed him, all except a group of true believers (in the Oneness of Allah).
H/K/SaheehAnd Iblees had already confirmed through them his assumption, so they followed him, except for a party of believers.
MalikIn their case, Iblees' (Satan’s) suspicions proved true, as they all followed him except a small group of the believers,[20]
QXPAnd indeed, Iblis found them meeting his expectations. All of them followed their selfish desire - barring a few who had remained believers in the Divine Values. (7:17), (17:62).
Maulana AliAnd the devil indeed found true his conjecture concerning them, so they follow him, except a party of the believers.
Free MindsAnd Satan has been successful in his suggestions to them, for they followed him, except for a group of the believers.
Qaribullah iblis' made his guess true to them; and all except for a party of believers followed him.

George SaleAnd Eblis found his opinion of them to be true: And they followed him, except a party of the true believers:
JM RodwellAnd Eblis found that he had judged truly of them: and they all except a remnant of the faithful, followed him:

AsadNow, indeed, Iblis did prove that his opinion of them had been right: [See 17:62, as well as the last sentence of 7:17, in which Iblis (i.e., Satan) says of the human race, "most of them wilt Thou find ungrateful".] for [when he called them,] they followed him - all but some of the believers [among them].



Saba' 034:021

34:21 وماكان له عليهم من سلطان الا لنعلم من يؤمن بالاخرة ممن هو منها في شك وربك على كل شئ حفيظ


TransliterationWama kana lahu AAalayhim min sultanin illa linaAAlama man yu/minu bial-akhirati mimman huwa minha fee shakkin warabbuka AAala kulli shay-in hafeethun
LiteralAnd nothing from a power/authority/control was for him on them, except to know who believes with (in) the end (other life) than who he is from it in doubt/suspicion, and your Lord (is) on every thing (an) honest protector/observor .

Yusuf AliBut he had no authority over them,- except that We might test the man who believes in the Hereafter from him who is in doubt concerning it: and thy Lord doth watch over all things.
PickthalAnd he had no warrant whatsoever against them, save that We would know him who believeth in the Hereafter from him who is in doubt thereof; and thy Lord (O Muhammad) taketh note of all things.
Arberry Yet he had no authority over them, but that We might know him who believed in the Hereafter from him who was in doubt thereof Thy Lord is Guardian over everything.
ShakirAnd he has no authority over them, but that We may distinguish him who believes in the hereafter from him who is in doubt concerning it; and your Lord is the Preserver of all things
SarwarHe did not have any authority over them except to the extent that would allow Us to know who had faith in the life to come and who had doubts about it. Your Lord is a Guard over all things.
KhalifaHe never had any power over them. But we thus distinguish those who believe in the Hereafter from those who are doubtful about it. Your Lord is in full control of all things.
Hilali/KhanAnd he (Iblees Satan) had no authority over them, except that We might test him, who believes in the Hereafter from him who is in doubt about it. And your Lord is a Hafiz over everything. (AllKnower of everything i.e. He keeps record of each and every person as regards deeds, and then He will reward them accordingly).
H/K/SaheehAnd he had over them no authority except [it was decreed] that We might make evident who believes in the Hereafter from who is thereof in doubt. And your Lord, over all things, is Guardian.
Malikeven though he had no authority over them. It all happened because We wanted to see who among them believed in the hereafter and who is in doubt concerning it. Your Lord is watching over all things.[21]
QXPAnd yet he (Iblis) had no power at all over them (15:38-41). But We thus distinguish between those who believe in the life to come from those who keep doubting it. And your Lord is Watcher over all things. (Those who deny the Law of Requital easily succumb to their desires).
Maulana AliAnd he has no authority over them, but that We may know him who believes in the Hereafter from him who is in doubt concerning it. And thy Lord is the Preserver of all things.
Free MindsAnd he did not have any authority over them except that We might know who believed in the Hereafter from those who are doubtful about it. And your Lord is Keeper over all things.
Qaribullah Yet he had no authority over them except that We would know who believed in the Everlasting Life, from he who doubted. Your Lord is the Watcher over all things.

George SaleAnd he had no power over them, unless to tempt them, that We might know him who believed in the life to come, from him who doubted thereof. Thy Lord observeth all things.
JM RodwellYet no power had he over them. Only we would discern him who believed in the life to come, from him who doubted of it; for thy Lord watcheth all things.

AsadAnd yet, he had no power at all over them: [Cf. a similar phrase placed in the mouth of Iblis in 14:22 ("I had no power at all over you: I but called you - and you responded unto me"), and the corresponding note; also, see note on 15:39 - 40. Although, on the face of it, verses 20 - 21 of the present surah refer to the people of Sheba, their import is (as the sequence shows) much wider, applying to the human race as such.[for if We allow him to tempt man,] it is only to the end that We might make a clear distinction between those who [truly] believe in the life to come and those who are in doubt thereof: [See 15:41 and the corresponding note.] for thy Sustainer watches over all things.



Saba' 034:022

34:22 قل ادعوا الذين زعمتم من دون الله لايملكون مثقال ذرة في السماوات ولافي الارض ومالهم فيهما من شرك وماله منهم من ظهير


TransliterationQuli odAAoo allatheena zaAAamtum min dooni Allahi la yamlikoona mithqala tharratin fee alssamawati wala fee al-ardi wama lahum feehima min shirkin wama lahu minhum min thaheerin
LiteralSay: "Call those whom you claimed/purported from other than God, they do not own/possess a smallest particle of any thing's in the universe's weight in the skies/space, and nor in the earth/Planet Earth, and (there is) nothing for them in them (B) from a share/partnership, and nothing for Him from them from a supporter/helper (God has no help from their gods and nor does he need their support or help).

Yusuf AliSay: "Call upon other (gods) whom ye fancy, besides Allah: They have no power,- not the weight of an atom,- in the heavens or on earth: No (sort of) share have they therein, nor is any of them a helper to Allah.
PickthalSay (O Muhammad): Call upon those whom ye set up beside Allah! They possess not an atom's weight either in the heavens or in the earth, nor have they any share in either, nor hath He an auxiliary among them.
Arberry Say: 'Call on those you have asserted apart from God; they possess not so much as the weight of an ant in the heavens nor in the earth; they have no partnership in either of them, nor has He in them any supporter.'
ShakirSay: Call upon those whom you assert besides Allah; they do not control the weight of an atom in the heavens or in the earth nor have they any partnership in either, nor has He among them any one to back (Him) up.
SarwarSay, (Muhammad), "Ask help from those whom you worship besides God. They do not possess an atom's weight in the heavens and the earth, have no share therein, nor will any of their idols be able to support them."
KhalifaSay, "Implore the idols you have set up beside GOD. They do not possess as much as a single atom in the heavens, or the earth. They possess no partnership therein, nor does He permit them to be His assistants."
Hilali/KhanSay: (O Muhammad SAW to those polytheists, pagans, etc.) "Call upon those whom you assert (to be associate gods) besides Allah, they possess not even the weight of an atom (or a small ant), either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them.
H/K/SaheehSay, [O Muúammad], "Invoke those you claim [as deities] besides Allah." They do not possess an atom's weight [of ability] in the heavens or on the earth, and they do not have therein any partnership [with Him], nor is there for Him from among them any assistant.
MalikO Prophet, say to the pagans: "Call on those deities whom you pray besides Allah they do not have power over an atom’s weight of anything in the heavens or earth, nor have they any share in either, nor is any of them a helper to Allah."[22]
QXPSay, "Call upon those whom you imagine beside Allah! They have not an atom's weight of power either in the heavens or in the earth, nor have they any share in either, nor does He need any of them as a helper."
Maulana AliSay: Call upon those whom you assert besides Allah; they control not the weight of an atom in the heavens or in the earth, nor have they any partnership in either, nor has He a helper among them.
Free MindsSay: "Call on those whom you have claimed besides God. They do not possess even a single atom's weight in the heavens, or the Earth. They possess no partnership therein, nor is there for Him any assistant among them."
Qaribullah Say: 'Call on those whom you assert, other than Allah. They do not possess as much as the weight of an atom in the heavens or earth, nor do they have a partnership in either, neither does He have supporters among them. '

George SaleSay unto the idolaters, call upon those whom ye imagine to be gods, besides God: They are not masters of the weight of an ant in heaven or on earth, neither have they any share in the creation or government of the same; nor is any of them assistant to him therein.
JM RodwellSAY: Call ye upon those whom ye deem gods, beside God: their power in the Heavens and in the Earth is not the weight of an atom-neither have they any share in either; nor hath He a helper from among them.

AsadSAY: "Call upon those [beings] whom you imagine [to be endowed with divine powers] beside God: they have not an atom's weight of power either in the heavens or on earth, nor have they any share in [governing] either, nor does He [choose to] have any helper from among them." [I.e., anybody who would "mediate" between Him and any of His creatures. As is evident from the sequence (as well as from 17:56 - 57), this passage relates, in particular, to the attribution of divine or semi-divine qualities to saints and angels and to the problem of their "intercession" with God.]



Saba' 034:023

34:23 ولاتنفع الشفاعة عنده الا لمن اذن له حتى اذا فزع عن قلوبهم قالوا ماذا قال ربكم قالوا الحق وهو العلي الكبير


TransliterationWala tanfaAAu alshshafaAAatu AAindahu illa liman athina lahu hatta itha fuzziAAa AAan quloobihim qaloo matha qala rabbukum qaloo alhaqqa wahuwa alAAaliyyu alkabeeru
LiteralAnd the mediation does not benefit/become useful at him except to whom He permitted/allowed to him, until when terror/panic (was) removed from their hearts/minds , they said: "What (did) your Lord say?" They said: "The truth, and He is the high and mighty/dignified, the great ."308

Yusuf Ali"No intercession can avail in His Presence, except for those for whom He has granted permission. So far (is this the case) that, when terror is removed from their hearts (at the Day of Judgment, then) will they say, 'what is it that your Lord commanded?' they will say, 'That which is true and just; and He is the Most High Most Great'."
PickthalNo intercession availeth with Him save for him whom He permitteth. Yet, when fear is banished from their hearts, they say: What was it that your Lord said? They say: The Truth. And He is the Sublime, the Great.
Arberry Intercession will not avail with Him save for him to whom He gives leave; till, when terror is lifted from their hearts, they will say, "What said your Lord?' They will say, 'The truth; and He is the All-high; the All-great.'
ShakirAnd intercession will not avail aught with Him save of him whom He permits. Until when fear shall be removed from their hearts, They shall say: What is it that your Lord said? They shall say: The truth. And He is the Most High, the Great.
SarwarNo intercession with Him will be of any benefit except that of those whom He has granted permission. The angels cannot intercede. They are always submissive to their Lord. Fear vanishes from their heart when (they receive a message from their Lord). They ask each other, "What did your Lord say?" Others answer, "He spoke the Truth. He is the Most High and the Most Great."
KhalifaIntercession with Him will be in vain, unless it coincides with His will. When their minds are finally settled down, and they ask, "What did your Lord say," they will say, "The truth." He is the Most High, the Most Great.
Hilali/KhanIntercession with Him profits not, except for him whom He permits. Until when fear is banished from their (angels) hearts, they (angels) say: "What is it that your Lord has said?" They say: "The truth. And He is the Most High, the Most Great."
H/K/SaheehAnd intercession does not benefit with Him except for one whom He permits. [And those wait] until, when terror is removed from their hearts, they will say [to one another], "What has your Lord said?" They will say, "The truth." And He is the Most High, the Grand.
MalikNo intercession before Allah can avail anyone except for the one for whom He permits. Until when terror will be removed from their hearts, they shall ask the intercessors: "What has your Lord ordained?" They will answer: "The Truth," He is the Most High, the Great.[23]
QXPNo intercession is of any avail with Him except that one stands up as a witness of Law in His Court. When their hearts are calmed down, they will ask, "What did your Lord decide?" The witnesses will say, "The decisive Truth." He is the Most High, Most Great.
Maulana AliAnd intercession avails naught with Him, save of him whom He permits. Until when fear is removed from their hearts, they say: What is it that your Lord said? They say: The Truth. And He is the Most High, the Great.
Free MindsNor will intercession be of any help with Him, except for whom He has already given leave. Until when the fear has subsided from their hearts, they ask: "What did your Lord say?" They will Say: "The truth!" And He is the Most High, the Great.
Qaribullah Intercession with Him will not help, except for him to whom He gives permission. When terror is lifted from their hearts, they shall say: 'What did your Lord say? ' 'The truth, ' they shall answer. 'He is the Most High, the Great. '

George SaleNo intercession will be of service in his presence, except the intercession of him to whom he shall grant permission to intercede for others: And they shall wait in suspense until, when the terror shall be taken off from their hearts, they shall say to one another, what doth your Lord say? They shall answer, that which is just: And He is the high, the great God.
JM RodwellNo intercession shall avail with Him but that which He shall Himself allow. Until when at last their hearts shall be relieved from terror, they shall say, "What saith your Lord?" they shall say, "The Truth; and He is the High, the Great."

AsadAnd, before Him, intercession can be of no avail [to any] save one in whose case He may have granted leave [therefor]: [See note on the first sentence of 10:31.] so much so that when the terror [of the Last Hour] is lifted from their hearts, they [who have been resurrected] will ask [one another], "What has your Sustainer decreed [for you]?" - [to which] the others will answer, "Whatever is true and deserved - for He alone is exalted, great!" [Lit., "the truth" - i.e., whatever God decides regarding His grant or refusal of leave for intercession (which is synonymous with His redemptive acceptance or His rejection of the human being concerned) will conform with the requirements of absolute truth and justice (see note on 19:87).]



Saba' 034:024

34:24 قل من يرزقكم من السماوات والارض قل الله وانا او اياكم لعلى هدى اوفي ضلال مبين


TransliterationQul man yarzuqukum mina alssamawati waal-ardi quli Allahu wa-inna aw iyyakum laAAala hudan aw fee dalalin mubeenin
LiteralSay: "Who provides for you from the skies/space and the earth/Planet Earth?" Say: "God and that we or you (are) on (E) guidance, or in clear/evident misguidance."

Yusuf AliSay: "Who gives you sustenance, from the heavens and the earth?" Say: "It is Allah; and certain it is that either we or ye are on right guidance or in manifest error!"
PickthalSay: Who giveth you provision from the sky and the earth? Say: Allah, Lo! we or you assuredly are rightly guided or in error manifest.
Arberry Say: 'Who provides for you out of the heavens and the earth?' Say: 'God.' Surely, either we or you are upon right guidance, or in manifest error.
ShakirSay: Who gives you the sustenance from the heavens and the earth? Say: Allah. And most surely we or you are on a right way or in manifest error
SarwarSay, "Who provides you with sustenance from the heavens and the earth?" Say, "It is God. Only one group among us has the true guidance. The others must certainly be in plain error".
KhalifaSay, "Who provides for you, from the heavens and the earth?" Say, "GOD," and "Either we or you are guided, or have gone far astray."
Hilali/KhanSay (O Muhammad SAW to these polytheists, pagans, etc.) "Who gives you provision from the heavens and the earth?" Say: "Allah, And verily, (either) we or you are rightly guided or in a plain error."
H/K/SaheehSay, "Who provides for you from the heavens and the earth?" Say, "Allah. And indeed, we or you are either upon guidance or in clear error."
MalikO Prophet, ask them: "Who provides your sustenance from the heavens and the earth?" If they do not answer, then say: "It is Allah! Certainly one of us; either we or you are rightly guided or in manifest error."[24]
QXPSay, "Who grants you provision from the heavens and the earth?" Say, "Allah" and see for yourself who is rightly guided and who is in error, we or you?" (You wish to keep the God-given resources unto yourselves and we insist on an equitable distribution).
Maulana AliSay: Who gives you sustenance from the heavens and the earth? Say: Allah. And surely we or you are on a right way or in manifest error.
Free MindsSay: "Who provides for you from the heavens and the Earth?" Say: "God! And either we or you are guided, or are clearly astray."
Qaribullah Say: 'Who provides for you from the heavens and earth? ' Say: 'Allah. ' Surely, either we or you are rightly guided or in clear error.

George SaleSay, who provideth food for you from heaven and earth? Answer, God: And either we, or ye, follow the true direction, or are in a manifest error.
JM RodwellSAY: Who supplieth you out of the Heavens and the Earth? SAY: God. And either we or ye have guidance, or are in palpable error!

AsadSay: "Who is it that provides for you sustenance out of the heavens and the earth?" [See note on the first sentence of 10:31.] Say: "It is God. And, behold, either we [who believe in Him] or you [who deny His oneness] are on the right path, or have clearly gone astray!"



Saba' 034:025

34:25 قل لاتسألون عما اجرمنا ولانسأل عما تعملون


TransliterationQul la tus-aloona AAamma ajramna wala nus-alu AAamma taAAmaloona
LiteralSay: "You will not be questioned/asked about what we committed a crime/sin, and nor we be asked/questioned about what you make/do ."

Yusuf AliSay: "Ye shall not be questioned as to our sins, nor shall we be questioned as to what ye do."
PickthalSay: Ye will not be asked of what we committed, nor shall we be asked of what ye do.
Arberry Say: 'You will not be questioned concerning our sins, neither shall we be questioned as to what you do.'
ShakirSay: You will not be questioned as to what we are guilty of, nor shall we be questioned as to what you do.
SarwarSay, "You will not be questioned about our sins nor shall we about your deeds".
KhalifaSay, "You are not responsible for our crimes, nor are we responsible for what you do."
Hilali/KhanSay (O Muhammad SAW to these polytheists, pagans, etc.) "You will not be asked about our sins, nor shall we be asked of what you do."
H/K/SaheehSay, "You will not be asked about what we committed, and we will not be asked about what you do."
MalikFurther, tell them: "You shall not be questioned about our errors nor shall we be questioned about your actions."[25]
QXPSay, "You will not be asked of our wrongs, nor shall we be called to account for what you are doing."
Maulana AliSay: You will not be asked of what we are guilty, nor shall we be asked of what you do.
Free MindsSay: "You will not be asked about our crimes, nor will we be asked for what you do."
Qaribullah Say: 'You will not to be questioned about our sins, neither will we be questioned for your actions. '

George SaleSay, ye shall not be examined concerning what We shall have committed: Neither shall We be examined concerning what ye shall have done.
JM RodwellSAY: Not as to our faults shall ye be questioned; neither shall we be questioned as to your actions.

AsadSay: "Neither shall you be called to account for whatever we may have become guilty of, nor shall we be called to account for whatever you are doing."



Saba' 034:026

34:26 قل يجمع بيننا ربنا ثم يفتح بيننا بالحق وهو الفتاح العليم


TransliterationQul yajmaAAu baynana rabbuna thumma yaftahu baynana bialhaqqi wahuwa alfattahu alAAaleemu
LiteralSay: "Our Lord gathers/collects between us, then He opens/judges between us with the truth , and He is the opener/judge , the knowledgeable."

Yusuf AliSay: "Our Lord will gather us together and will in the end decide the matter between us (and you) in truth and justice: and He is the one to decide, the One Who knows all."
PickthalSay: Our Lord will bring us all together, then He will judge between us with truth. He is the All-knowing Judge.
Arberry Say: 'Our Lord will bring us together, then make deliverance between us by the truth. He is the Deliverer, the All-knowing.'
ShakirSay: Our Lord will gather us together, then will He judge between us with the truth; and He is the greatest Judge, the All-knowing.
SarwarSay, "Our Lord will gather us all together and issue the true Judgment about our differences. He is the Best Judge and All-knowing."
KhalifaSay, "Our Lord will gather us all together before Him, then He will judge between us equitably. He is the Judge, the Omniscient."
Hilali/KhanSay: "Our Lord will assemble us all together (on the Day of Resurrection), then He will judge between us with truth. And He is the (Most Trustworthy) AllKnowing Judge."
H/K/SaheehSay, "Our Lord will bring us together; then He will judge between us in truth. And He is the Knowing Judge."
MalikSay: "Our Lord will bring us all together, then He will rightly judge between us. He is the Judge Who knows everything."[26]
QXPSay, "Our Lord will bring us all together, then He will lay open the Truth between us. Verily, He is the Exponent of truth, All-Knowing."
Maulana AliSay: Our Lord will gather us together, then He will judge between us with truth. And He is the Best Judge, the Knower.
Free MindsSay: "Our Lord will gather us together then He will judge between us with truth. He is the Judge, the Knowledgeable."
Qaribullah Say: 'Our Lord will bring us all together, then, with truth, He will rightly judge between us. He is the Opener, the Knower.

George SaleSay, our Lord will assemble us together at the last day: Then will He judge between us with truth; and He is the judge, the knowing.
JM RodwellSAY: Our Lord will gather us together: then will He judge between us in justice; for He is the Judge, the Knowing!

AsadSay: "Our Sustainer will bring us all together [on Judgment Day], and then He will lay open the truth between us, in justice - for He alone is the One who opens all truth, the All-Knowing!"



Saba' 034:027

34:27 قل اروني الذين الحقتم به شركاء كلا بل هو الله العزيز الحكيم


TransliterationQul arooniya allatheena alhaqtum bihi shurakaa kalla bal huwa Allahu alAAazeezu alhakeemu
LiteralSay: "Show me/make me understand those whom you joined with Him partners (with God), no but He is God, the glorious/mighty , the wise/judicious .

Yusuf AliSay: "Show me those whom ye have joined with Him as partners: by no means (can ye). Nay, He is Allah, the Exalted in Power, the Wise."
PickthalSay: Show me those whom ye have joined unto Him as partners. Nay (ye dare not)! For He is Allah, the Mighty, the Wise.
Arberry Say: 'Show me those you have joined to Him as associates. No indeed; rather He is God, the All-mighty, the All-wise.'
ShakirSay: Show me those whom you have joined with Him as associates; by no means (can you do it). Nay! He is Allah, the Mighty, the Wise.
SarwarSay, "Show me those whom you have related to God as His partner. He is too Exalted to have any partners. He is the Majestic and All-wise God."
KhalifaSay, "Show me the idols you have set up as partners with Him!" Say, "No; He is the one GOD, the Almighty, Most Wise."
Hilali/KhanSay (O Muhammad SAW to these polytheists and pagans): "Show me those whom you have joined to Him as partners. Nay (there are not at all any partners with Him)! But He is Allah (Alone), the AllMighty, the AllWise."
H/K/SaheehSay, "Show me those whom you have attached to Him as partners. No! Rather, He [alone] is Allah, the Exalted in Might, the Wise."
MalikSay: "Show me those whom you have made associate gods with Him. Nay! By no means can you do it. Allah Alone is the Almighty, the Wise."[27]
QXPSay, "Point out to me those whom you associate with Him as partners. Nay - nay, but He alone is God, the Almighty, the Wise."
Maulana AliSay: Show me those whom you join with Him as associates. By no means (can you)! Nay, He is Allah, the Mighty, the Wise.
Free MindsSay: "Show me those whom you have set up as partners with Him! No; He is but God, the Noble, the Wise."
Qaribullah Say: 'Show me those whom you joined with Him as associates; no, indeed; rather He is Allah, the Almighty, the Wise.

George SaleSay, shew me those whom ye have joined as partners with Him? Nay; rather He is the mighty, the wise God.
JM RodwellSAY: Shew me those whom ye have united with Him as associates: Nay, rather, He is God, the Mighty, the Wise!

AsadSay: "Point out to me those [beings] that you have joined with Him [in your minds] as partners [in His divinity]! Nay - nay, but He [alone] is God, the Almighty, the Wise!"



Saba' 034:028

34:28 وماارسلناك الا كافة للناس بشيرا ونذيرا ولكن اكثر الناس لايعلمون


TransliterationWama arsalnaka illa kaffatan lilnnasi basheeran wanatheeran walakinna akthara alnnasi la yaAAlamoona
LiteralAnd We did not send you except to the people all (as) an announcer and a warner/giver of notice , and but most of the people do not know.

Yusuf AliWe have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not.
PickthalAnd We have not sent thee (O Muhammad) save as a bringer of good tidings and a warner unto all mankind; but most of mankind know not.
Arberry We have sent thee not, except to mankind entire, good tidings to bear, and warning; but most men do not know it.
ShakirAnd We have not sent you but to all the men as a bearer of good news and as a warner, but most men do not know.
SarwarWe have sent you as a bearer of glad news and a warner to the whole of mankind, but most people do not know.
KhalifaWe have sent you (O Rashad) to all the people, a bearer of good news, as well as a warner, but most people do not know.
Hilali/KhanAnd We have not sent you (O Muhammad SAW) except as a giver of glad tidings and a warner to all mankind, but most of men know not.
H/K/SaheehAnd We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner. But most of the people do not know.
MalikO Prophet, We have sent you to the entire mankind, to give them good news and forewarn them, but most men do not know.[28]
QXPNow (O Messenger) We have sent you as a bringer of glad news and a Warner to mankind at large, but most people are (at this time) unaware of this fact.
Maulana AliAnd We have not sent thee but as a bearer of good news and as a warner to all mankind, but most men know not.
Free MindsAnd We have sent you to all people to be a bearer of good news, as well as a warner; but most people do not know.
Qaribullah We did not send you (Prophet Muhammad) for all mankind except to bring them glad tidings and to warn, but most people do not know.

George SaleWe have not sent thee otherwise than unto mankind in general, a bearer of good tidings, and a denouncer of threats: But the greater part of men do not understand.
JM RodwellAnd we have sent thee to mankind at large, to announce and to threaten. But most men understand not.

AsadNOW [as for thee, O Muhammad,] We have not sent thee otherwise than to mankind at large, to be a herald of glad tidings and a warner; but most people do not understand [this],



Saba' 034:029

34:29 ويقولون متى هذا الوعد ان كنتم صادقين


TransliterationWayaqooloona mata hatha alwaAAdu in kuntum sadiqeena
LiteralAnd they say: "When (is) that the promise if you where truthful?"

Yusuf AliThey say: "When will this promise (come to pass) if ye are telling the truth?"
PickthalAnd they say: When is this promise (to be fulfilled) if ye are truthful?
Arberry They say, 'When shall this promise come to pass, if you speak the truth?'
ShakirAnd they say: When will this promise be (fulfilled) if you are truthful?
SarwarThey say, "When will the Day of Judgment be if what you say is true?".
KhalifaThey challenge, "When will this promise come to pass, if you are truthful?"
Hilali/KhanAnd they say: "When is this promise (i.e. the Day of Resurrection will be fulfilled) if you are truthful?"
H/K/SaheehAnd they say, "When is this promise, if you should be truthful?"
MalikThey ask you: "When will this promise of resurrection be fulfilled, if you are telling the truth?"[29]
QXPThey keep saying, "When will the promise be fulfilled, if you believers are men of truth?"
Maulana AliAnd they say: When will this promise be (fulfilled), if you are truthful?
Free MindsAnd they Say: "When is this promise, if you are truthful?"
Qaribullah They ask: 'When, if what you say is true, will this promise come? '

George SaleAnd they say, when will this threat be fulfilled, if ye speak truth?
JM RodwellAnd they say, "When will this threat come to pass? Tell us, if ye be men of truth."

Asadand so they ask, "When is this promise [of resurrection and judgment] to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!" [The Quranic answer to this ironic question is found in 7:187.]



Saba' 034:030

34:30 قل لكم ميعاد يوم لاتستأخرون عنه ساعة ولاتستقدمون


TransliterationQul lakum meeAAadu yawmin la tasta/khiroona AAanhu saAAatan wala tastaqdimoona
LiteralSay: "For you (is) a day's/time's appointment you do not delay/lag behind an hour , and nor you advance/precede ."

Yusuf AliSay: "The appointment to you is for a Day, which ye cannot put back for an hour nor put forward."
PickthalSay (O Muhammad): Yours is the promise of a Day which ye cannot postpone nor hasten by an hour.
Arberry Say: 'You have the tryst of a day that you shall not put back by a single hour nor put it forward.'
ShakirSay: You have the appointment of a day from which you cannot hold back any while, nor can you bring it on.
SarwarSay, "That day has already been decreed for you and you cannot change the time of its coming even by a single hour."
KhalifaSay, "You have a specific time, on a specific day, that you cannot delay by one hour, nor advance."
Hilali/KhanSay (O Muhammad SAW): "The appointment to you is for a Day, which you cannot put back for an hour (or a moment) nor put forward."
H/K/SaheehSay, "For you is the appointment of a Day [when] you will not remain thereafter an hour, nor will you precede [it]."
MalikTell them: "For you the appointment of a day is fixed, which you can neither postpone for a moment nor bring it early."[30]
QXPSay, "The promise of the Day that you can neither postpone nor hasten by an hour, is yours."
Maulana AliSay: You have the appointment of a day which you cannot postpone by an hour, nor hasten on.
Free MindsSay: "You have an appointed day, which you cannot delay by one hour, nor advance."
Qaribullah Say: 'You are promised a Day. You can neither hold it back, nor can you hasten it by a single hour. '

George SaleAnswer, a threat is denounced unto you of a day which ye shall not retard one hour, neither shall ye hasten.
JM RodwellSAY: Ye are menaced with a day, which not for an hour shall ye retard or hasten on.

AsadSay: "There has been appointed for you a Day, which you can neither delay nor advance by a single moment." [For my rendering of sa'ah (lit., "hour") as "a single moment", see surah 7:34.]



Saba' 034:031

34:31 وقال الذين كفروا لن نؤمن بهذا القران ولابالذي بين يديه ولو ترى اذ الظالمون موقوفون عند ربهم يرجع بعضهم الى بعض القول يقول الذين استضعفوا للذين استكبروا لولا انتم لكنا مؤمنين


TransliterationWaqala allatheena kafaroo lan nu/mina bihatha alqur-ani wala biallathee bayna yadayhi walaw tara ithi alththalimoona mawqoofoona AAinda rabbihim yarjiAAu baAAduhum ila baAAdin alqawla yaqoolu allatheena istudAAifoo lillatheena istakbaroo lawla antum lakunna mu/mineena
LiteralAnd those who disbelieved said: "We will never/not believe with this the Koran, and nor with what (is) between its hands." And if you see/understand if the unjust/oppressive (were) made to stand/suspended at their Lord, some of them return to some the saying/words/opinion and belief, those who were weakened say to those who became arrogant: "Where it not for you, we would be believers/believing."

Yusuf AliThe Unbelievers say: "We shall neither believe in this scripture nor in (any) that (came) before it." Couldst thou but see when the wrong-doers will be made to stand before their Lord, throwing back the word (of blame) on one another! Those who had been despised will say to the arrogant ones: "Had it not been for you, we should certainly have been believers!"
PickthalAnd those who disbelieve say: We believe not in this Qur'an nor in that which was before it; but oh, if thou couldst see, when the wrong-doers are brought up before their Lord, how they cast the blame one to another; how those who were despised (in the earth) say unto those who were proud: But for you, we should have been believers.
Arberry The unbelievers say, 'We will not believe in this Koran, nor in that before it.' Ah, if thou couldst see when the evildoers are stationed before their Lord, bandying argument the one against the other! Those that were abased will say to those that waxed proud, 'Had it not been for you, we would have been believers.
ShakirAnd those who disbelieve say: By no means will we believe in this Quran, nor in that which is before it; and could you see when the unjust shall be made to stand before their Lord, bandying words one with another! Those who were reckoned weak shall say to those who were proud: Had it not been for you we would certainly have been believers.
SarwarThe unbelievers have said, "We shall never believe in this Quran nor in the Bible." Would that you could see the unjust having been halted in the presence of their Lord, exchanging words among themselves. The oppressed among them will say to their oppressors, "Had it not been for you, we would certainly have been believers."
KhalifaThose who disbelieve have said, "We will not believe in this Quran, nor in the previous scriptures." If you could only envision these transgressors when they stand before their Lord! They will argue with one another back and forth. The followers will tell their leaders, "If it were not for you, we would have been believers."
Hilali/KhanAnd those who disbelieve say: "We believe not in this Quran nor in that which was before it," but if you could see when the Zalimoon (polytheists and wrongdoers, etc.) will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!"
H/K/SaheehAnd those who disbelieve say, "We will never believe in this Qurâ an nor in that before it." But if you could see when the wrongdoers are made to stand before their Lord, refuting each other's words… Those who were oppressed will say to those who were arrogant, "If not for you, we would have been believers."
MalikThe disbelievers say: "We shall never believe in this Qur’an, nor in the scriptures which came before it." If you could only see when these wrongdoers will be made to stand before their Lord, tossing accusing words on one another! Those who had been despised as weaklings will say to the arrogant: "If it were not for you, we would certainly have been believers."[31]
QXPAnd the rejecters say, "We will not believe in this Qur'an, nor in the previous Scriptures." If you could only see these transgressors when they are made to stand before their Lord, how they blame one another. The followers will tell their proud leaders, "If it were not for you, we would have been believers."
Maulana AliAnd those who disbelieve say: We believe not in this Qur’an, nor in that which is before it. And if thou couldst see when the wrongdoers are made to stand before their Lord, throwing back the blame one to another! Those who were reckoned weak say to those who were proud: Had it not been for you, we would have been believers.
Free MindsAnd those who rejected have said: "We will not believe in this Quran, nor in what is already with him." And if you could but see these transgressors when they stand before their Lord, how they will accuse one another back and forth. Those who were weak will say to those who were mighty: "If it were not for you, we would have been believers!"
Qaribullah The unbelievers say: 'We will not believe in this Koran, nor in (the Books) that were before it. ' If you could only see the harmdoers when they are brought before their Lord! They will argue against each other. Those who had been abased will say to those who were proud: 'But for you, we would have been believers. '

George SaleThe unbelievers say, we will by no means believe in this Koran, nor in that which hath been revealed before it. But if thou couldest see when the unjust doers shall be set before their Lord! They will iterate discourse with one another: Those who were esteemed weak shall say unto those who behaved themselves arrogantly, had it not been for you, verily we had been true believers.
JM RodwellThe unbelievers say, "We will not believe in this Koran, nor in the Books which preceded it." But couldst thou see when the wicked shall be set before their Lord! With reproaches will they answer one another. The weak shall say to the mighty ones, "But for

AsadAnd [yet,] those who are bent on denying the truth do say, "We shall never believe in this Quran, and neither in whatever there still remains of earlier revelations!" [For the rendering of ma bayna yadayhi, in relation to the Quran, as "whatever there still remains of earlier revelations", see surah 3:3. As is evident from the preceding and subsequent verses, the rejection by "those who are bent on denying the truth" of all revelation is motivated by their refusal to believe in resurrection and God's judgment, and, hence, to admit the validity of absolute moral standards as postulated by every higher religion.] DIALOGUE BETWEEN LEADERS AND THEIR FOLLOWERS ON JUDGMENT DAY But if thou couldst only see [how it will be on Judgment Day,] when these evildoers shall be made to stand before their Sustainer, hurling reproaches back and forth at one another! Those [of them] who had been weak [on earth] will say unto those who had gloried in their arrogance: [I.e., as the "intellectual leaders" of their community.] "Had it not been for you, we would certainly have been believers!"



Saba' 034:032

34:32 قال الذين استكبروا للذين استضعفوا انحن صددناكم عن الهدى بعد اذ جاءكم بل كنتم مجرمين


TransliterationQala allatheena istakbaroo lillatheena istudAAifoo anahnu sadadnakum AAani alhuda baAAda ith jaakum bal kuntum mujrimeena
LiteralThose who were arrogant said to those who were weakened: "Did we prevent/obstruct you from the guidance after when (it) came to you? But you were criminals/sinners."

Yusuf AliThe arrogant ones will say to those who had been despised: "Was it we who kept you back from Guidance after it reached you? Nay, rather, it was ye who transgressed.
PickthalThose who were proud say unto those who were despised: Did we drive you away from the guidance after it had come unto you? Nay, but ye were guilty.
Arberry Those that waxed proud will say to those that were abased, 'What, did we bar you from the guidance after it came to you? Nay, rather you were sinners.'
ShakirThose who were proud shall say to those who were deemed weak: Did we turn you away from the guidance after it had come to you? Nay, you (yourselves) were guilty
SarwarThe suppressing ones will say to the oppressed ones, "Did we prevent you from having guidance after it had come to you? In fact, you yourselves were criminals."
KhalifaThe leaders will say to those who followed them, "Are we the ones who diverted you from the guidance after it came to you? No; it is you who were wicked."
Hilali/KhanAnd those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you? Nay, but you were Mujrimoon (polytheists, sinners, criminals, disobedient to Allah, etc.).
H/K/SaheehThose who were arrogant will say to those who were oppressed, "Did we avert you from guidance after it had come to you? Rather, you were criminals."
MalikThe arrogant will say to those despised weaklings: "Did we block you off from guidance when it came to you? Nay! Rather you yourselves were guilty."[32]
QXPThe leaders will say to the weak commoners, "Why - did we drive you away from the Guidance when it had come to you? Nay, it is you who were guilty (of blind following)."
Maulana AliThose who were proud say to those who were deemed weak: Did we turn you away from the guidance after it had come to you? Nay, you (yourselves) were guilty.
Free MindsThose who were mighty will say to those who were weak: "Did we turn you away from the guidance after it had come to you? No, it was you who were criminal."
Qaribullah Then, those who were proud will say to those who were abased, 'Was it we who barred you from the Guidance after it had come to you? No, you yourselves were sinners. '

George SaleThey who behaved themselves arrogantly shall say unto those who were esteemed weak, did we turn you aside from the true direction, after it had come unto you? On the contrary, ye acted wickedly of your own free choice.
JM RodwellThen shall the mighty ones say to the weak, "What! was it we who turned you aside from the guidance which had reached you? Nay, but ye acted wickedly yourselves."

Asad[And] those who were wont to glory in their arrogance will say unto those who had been weak: "Why - did we keep you [forcibly] from following the right path after it had become obvious to you? [Lit., "did we keep you away from guidance after it had come to you?"] Nay, it was but you [yourselves] who were guilty!"



Saba' 034:033

34:33 وقال الذين استضعفوا للذين استكبروا بل مكر الليل والنهار اذ تامروننا ان نكفر بالله ونجعل له اندادا واسروا الندامة لما راوا العذاب وجعلنا الاغلال في اعناق الذين كفروا هل يجزون الا ماكانوا يعملون


TransliterationWaqala allatheena istudAAifoo lillatheena istakbaroo bal makru allayli waalnnahari ith ta/muroonana an nakfura biAllahi wanajAAala lahu andadan waasarroo alnnadamata lamma raawoo alAAathaba wajaAAalna al-aghlala fee aAAnaqi allatheena kafaroo hal yujzawna illa ma kanoo yaAAmaloona
LiteralAnd those who were weakened said to those who were arrogant: "But the night's and daytime's cheatery/deceit when you order/command us that (E) we disbelieve with (in) God, and we make/put/create for Him equals (idols)." And they kept the regret/remorse secret, when they saw the torture, and We made/put the leather or iron collars or hand cuffs in those who disbelieved's necks, are they reimbursed except (for) what they were making/doing ?

Yusuf AliThose who had been despised will say to the arrogant ones: "Nay! it was a plot (of yours) by day and by night: Behold! Ye (constantly) ordered us to be ungrateful to Allah and to attribute equals to Him!" They will declare (their) repentance when they see the Penalty: We shall put yokes on the necks of the Unbelievers: It would only be a requital for their (ill) Deeds.
PickthalThose who were despised say unto those who were proud: Nay but (it was your) scheming night and day, when ye commanded us to disbelieve in Allah and set up rivals unto Him. And they are filled with remorse when they behold the doom; and We place carcans on the necks of those who disbelieved. Are they requited aught save what they used to do?
Arberry And those that were abased will say to those that waxed proud, 'Nay, but devising night and day, when you were ordering us to disbelieve in God, and to set up compeers to Him.' They will be secretly remorseful when they see the chastisement and We put fetters on the necks of the unbelievers; shall they be recompensed except for what they were doing?
ShakirAnd those who were deemed weak shall say to those who were proud. Nay, (it was) planning by night and day when you told us to disbelieve in Allah and to set up likes with Him. And they shall conceal regret when they shall see the punishment; and We will put shackles on the necks of those who disbelieved; they shall not be requited but what they did.
SarwarThe oppressed ones will say to them, "It was you who planned night and day, ordering us to disbelieve God, and consider other things equal to Him." They will hide their regret on seeing their torment. We shall chain the necks of the disbelievers. Can they be recompensed with other than what they deserved for their deeds?
KhalifaThe followers will say to their leaders, "It was you who schemed night and day, then commanded us to be unappreciative of GOD, and to set up idols to rank with Him." They will be ridden with remorse, when they see the retribution, for we will place shackles around the necks of those who disbelieved. Are they not justly requited for what they did?
Hilali/KhanThose who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets (for disobeying Allah during this worldly life), when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do?
H/K/SaheehThose who were oppressed will say to those who were arrogant, "Rather, [it was your] conspiracy of night and day when you were ordering us to disbelieve in Allah and attribute to Him equals." But they will [all] confide regret when they see the punishment; and We will put shackles on the necks of those who disbelieved. Will they be recompensed except for what they used to do?
MalikThose despised weaklings will say to the arrogant: "No! It was you who plotted day and night, bidding us to disbelieve in Allah and to set up equals with Him," - They will feel ashamed once they see the punishment, and We shall put yokes on the necks of those disbelievers; can there be any other reward except for what they did?[33]
QXPThe commoners will say to their leaders, "Nay, you were the ones who schemed night and day to set up systems that we were forced to follow, instead of Allah. It is you who set up (yourselves as) rivals against Him." Both parties will then be ashamed when they see the Requital. We will put shackles around the necks of all those who rejected the Truth. Is their retribution anything but what they earned with their own actions?
Maulana AliAnd those who were deemed weak say to those who were proud: Nay, (it was your) planning by night and day when you told us to disbelieve in Allah and to set up likes with Him. And they will manifest regret when they see the chastisement. And We put shackles on the necks of those who disbelieve. They will not be requited but for what they did.
Free MindsAnd those who were weak will say to those who were mighty: "No, it was your scheming night and day, when you commanded us to reject God, and to set up equals to Him." And they will be filled with regret, when they see the retribution. And We will place shackles around the necks of those who rejected. Are they not being requited for what they used to do?
Qaribullah Those that were abased will say to those who were proud: 'Rather, it was scheming night and day, when you ordered us to disbelieve in Allah and set up equals to Him. ' And they will regret in secret when they see the punishment and We put (iron) fetters on the necks of the unbelievers. Shall they be recompensed except for what they were doing?

George SaleAnd they who were esteemed weak shall say unto those who behaved with arrogance, nay, but the crafty plot which ye devised by night and by day, occasioned our ruin; when ye commanded us that we should not believe in God, and that we should set up other gods as equals unto him. And they shall conceal their repentance, after they shall have seen the punishment prepared for them. And we will put yokes on the necks of those who shall have disbelieved: Shall they be rewarded any otherwise than according to what they shall have wrought?
JM RodwellAnd the weak shall say to the mighty ones, "Nay, but there was a plot by night and by day, when ye bad us believe not in God, and gave him peers." And they shall proclaim their repentance after they have seen the punishment! And yokes will we place on the

AsadBut those who had been weak will say unto those who had gloried in their arrogance: "Nay, [what kept us away was your] devising of false arguments, night and day, [against God's messages- as you did] [I.e., always, the term makr (lit., "a scheme" or "scheming") has here the connotation of "devising false arguments" against something that is true: in this case, as is shown in the first paragraph of verse 31 above, against God's messages (cf. a similar use of this term in 10:21 and 35:43; see also 86:15).] when you persuaded us to blaspheme against God and to claim that there are powers that could rival Him!" [Lit., "[that we should] give God compeers (andad)". For an explanation of this phrase and my rendering of it, see 2:22.] And when they see the suffering [that awaits them], they will [all] be unable to express [the full depth of] their remorse: [For a justification of this rendering of the phrase asarru `n-nadamah, see 10:54.] for We shall have put shackles around the necks of those who had been bent on denying the truth: [As pointed out by several of the classical commentators (e.g., Zamakhshari, Razi and Baydawi) in their explanations of similar phrases occurring in 13:5 and 36:8, the "shackles" (aghlal) which these sinners carry, as it were, "around their necks" in life, and will carry on Judgment Day, are a metaphor of the enslavement of their souls to the false values to which they had surrendered, and of the suffering which will be caused by that surrender.] [and] will this be aught but a [just] requital for what they were doing? PURSUIT OF MATERIAL PROSPERITY AT THE EXPENSE OF MORALITY



Saba' 034:034

34:34 وماارسلنا في قرية من نذير الا قال مترفوها انا بما ارسلتم به كافرون


TransliterationWama arsalna fee qaryatin min natheerin illa qala mutrafooha inna bima orsiltum bihi kafiroona
LiteralAnd We did not send in a village/urban city from a warner/giver of notice except (that) its luxuriated ungrateful and arrogant said: "That we with what you were sent with it (are) disbelieving."

Yusuf AliNever did We send a warner to a population, but the wealthy ones among them said: "We believe not in the (Message) with which ye have been sent."
PickthalAnd We sent not unto any township a warner, but its pampered ones declared: Lo! we are disbelievers in that wherewith ye have been sent.
Arberry We sent no warner into any city except its men who lived at ease said, 'We disbelieve in the Message you have been sent with.'
ShakirAnd We never sent a warner to a town but those who led lives in ease in it said: We are surely disbelievers in what you are sent with.
SarwarEvery time We sent a warner to a town, the rich ones therein said (to Our Messenger), "We have no faith in what you have brought (to us).
KhalifaEvery time we sent a warner to a community, the leaders of that community said, "We reject the message you are sent with."
Hilali/KhanAnd We did not send a warner to a township, but those who were given the worldly wealth and luxuries among them said: "We believe not in the (Message) with which you have been sent."
H/K/SaheehAnd We did not send into a city any warner except that its affluent said, "Indeed we, in that with which you were sent, are disbelievers."
MalikWhenever We have sent a Warner to a town, its wealthy residents have said: "We surely disbelieve in what you are sent with."[34]
QXPWhenever We sent a Warner to any community its rich elite declared, "Behold, we reject the message you are sent with."
Maulana AliAnd We never sent a warner to a town but those who led easy lives in it said: We are disbelievers in that with which you are sent.
Free MindsAnd We do not send a warner to any town, except its carefree ones would Say: "We reject what you have been sent with."
Qaribullah We never sent a warner to a village except that those (who lived) in luxury said: 'We disbelieve in the Message you have been sent with! '

George SaleWe have sent no warner unto any city, but the inhabitants thereof who lived in affluence said, verily we believe not that with which ye are sent.
JM RodwellAnd never have we sent a warner to any city whose opulent men did not say, "In sooth we disbelieve your message."

AsadFor [thus it is:] whenever We sent a warner to any community, those of its people who had lost themselves entirely in the pursuit of pleasures would declare, [The term mutraf denotes "one who indulges in the pursuit of pleasures", i.e., to the exclusion of all moral considerations: cf. note on 11:116.] "Behold, we deny that there is any truth in [what you claim to be] your message!" -



Saba' 034:035

34:35 وقالوا نحن اكثر اموالا واولادا ومانحن بمعذبين


TransliterationWaqaloo nahnu aktharu amwalan waawladan wama nahnu bimuAAaththabeena
LiteralAnd they said: "We (have) more properties/possessions/wealths and children, and we are not with being tortured."

Yusuf AliThey said: "We have more in wealth and in sons, and we cannot be punished."
PickthalAnd they say: We are more (than you) in wealth and children. We are not the punished!
Arberry They also said, 'We are more abundant in wealth and children, and we shall not be chastised.'
ShakirAnd they say: We have more wealth and children, and we shall not be punished.
SarwarWe are the ones who have more wealth and children and we shall suffer no punishment".
KhalifaThey also said, "We are more powerful, with more money and children, and we will not be punished."
Hilali/KhanAnd they say: "We are more in wealth and in children, and we are not going to be punished."
H/K/SaheehAnd they said, "We are more [than the believers] in wealth and children, and we are not to be punished."
MalikThey say: "We have more wealth and children, which indicates that our gods are happy with us so we shall never be punished."[35]
QXPAnd they further said, "We are more than you in wealth and children and party and we cannot be made to suffer."
Maulana AliAnd they say: We have more wealth and children, and we cannot be punished.
Free MindsAnd they said: "We have more wealth and more children, and we will not be punished."
Qaribullah And they said: 'We have been given an abundance of wealth and children we shall never be punished! '

George SaleAnd those of Mecca also say, we abound in riches and children more than ye; and we shall not be punished hereafter.
JM RodwellAnd they said, "We are the more abundant in riches and in children, nor shall we be among the punished."

Asadand they would add, "Richer [than you] are we in wealth and in children, and [so] we are not going to be made to suffer!" [Implying, firstly, that the only thing that really counts in life is the enjoyment of material benefits; and, secondly, that a materially successful life is, by itself, an evidence of one's being "on the right way".]



Saba' 034:036

34:36 قل ان ربي يبسط الرزق لمن يشاء ويقدر ولكن اكثر الناس لايعلمون


TransliterationQul inna rabbee yabsutu alrrizqa liman yashao wayaqdiru walakinna akthara alnnasi la yaAAlamoona
LiteralSay: "That truly my Lord spreads/extends the provision to whom He wills/wants, and He is capable/able and but most of the people do not know."

Yusuf AliSay: "Verily my Lord enlarges and restricts the Provision to whom He pleases, but most men understand not."
PickthalSay (O Muhammad): Lo! my Lord enlargeth the provision for whom He will and narroweth it (for whom He will). But most of mankind know not.
Arberry Say: 'My Lord outspreads and straitens His provision to whomsoever He will, but most men do not know it.'
ShakirSay: Surely my Lord amplifies the means of subsistence for whom He pleases and straitens (for whom He pleases), but most men do not know.
SarwarSay, "My Lord increases and determines the sustenance of whomever He wants, but most people do not know."
KhalifaSay, "My Lord is the One who controls all provisions; He grants the provisions to whomever He wills, or reduces them, but most people do not know."
Hilali/KhanSay (O Muhammad SAW): "Verily, my Lord enlarges and restricts the provision to whom He pleases, but most men know not."
H/K/SaheehSay, Indeed, my Lord extends provision for whom He wills and restricts [it], but most of the people do not know."
MalikO Prophet tell them: "Surely my Lord gives abundantly to whom He wills and sparingly to whom He pleases, but most people do not understand this."[36]
QXPSay, "Behold, my Lord enlarges and narrows the provision to people according to His Laws (and hence, you see the change in fortunes). But most people are not aware (that the Divine System ensures prosperity for all). "
Maulana AliSay: Surely my Lord amplifies and straitens provision for whom He pleases, but most men know not.
Free MindsSay: "My Lord gives provisions to whomever He wishes, or He restricts them, but most people do not know."
Qaribullah Say: 'My Lord outspreads and withholds His provision to whomsoever He will. But most people do not know. '

George SaleAnswer, verily my Lord will bestow provision in abundance unto whom he pleaseth, and will be sparing unto whom he pleaseth: But the greater part of men know not this.
JM RodwellSAY: Of a truth my Lord will be liberal or sparing in his supplies to whom he pleaseth: but the greater part of men acknowledge it not.

AsadSay: "Behold, my Sustainer grants abundant sustenance, or gives it in scant measure, unto whomever He wills: but most men do not understand [God's ways]." [Sc., "and foolishly regard riches and poverty as indications of God's favour or disfavour". Indirectly, this statement refutes the belief held by many people in the present as well as in the past that material prosperity is a justification of all human endeavour.]



Saba' 034:037

34:37 ومااموالكم ولااولادكم بالتي تقربكم عندنا زلفى الا من امن وعمل صالحا فاولئك لهم جزاء الضعف بما عملوا وهم في الغرفات امنون


TransliterationWama amwalukum wala awladukum biallatee tuqarribukum AAindana zulfa illa man amana waAAamila salihan faola-ika lahum jazao alddiAAfi bima AAamiloo wahum fee alghurufati aminoona
LiteralAnd your properties/possessions/wealths, and nor your children (are) not with which near/approach you at Us, approachment/advancement except who believed and made/did correct/righteous deeds, so those for them (is) the double reward/reimbursement because (of) what they made/did , and they are in the chambers/elevated (stages/places) (are) safe/secure.

Yusuf AliIt is not your wealth nor your sons, that will bring you nearer to Us in degree: but only those who believe and work righteousness - these are the ones for whom there is a multiplied Reward for their deeds, while secure they (reside) in the dwellings on high!
PickthalAnd it is not your wealth nor your children that will bring you near unto Us, but he who believeth and doeth good (he draweth near). As for such, theirs will be twofold reward for what they did and they will dwell secure in lofty halls.
Arberry It is not your wealth nor your children that shall bring you nigh in nearness to Us, except for him who believes, and does righteousness; those -- there awaits them the double recompense for that they did, and they shall be in the lofty chambers in security.
ShakirAnd not your wealth nor your children, are the things which bring you near Us in station, but whoever believes and does good, these it is for whom is a double reward for what they do, and they shall be secure in the highest places.
SarwarYour property and children cannot bring you closer to Us. Only those who believe and act righteously will have double reward for their deeds and will live in secure mansions.
KhalifaIt is not your money or your children that bring you closer to us. Only those who believe and lead a righteous life will receive the reward for their works, multiplied manifold. In the abode of Paradise they will live in perfect peace.
Hilali/KhanAnd it is not your wealth, nor your children that bring you nearer to Us (i.e. pleases Allah), but only he (will please Us) who believes (in the Islamic Monotheism), and does righteous deeds; as for such, there will be twofold reward for what they did, and they will reside in the high dwellings (Paradise) in peace and security.
H/K/SaheehAnd it is not your wealth or your children that bring you nearer to Us in position, but it is [by being] one who has believed and done righteousness. For them there will be the double reward for what they did, and they will be in the upper chambers [of Paradise], safe [and secure].
MalikIt is neither your wealth nor your children which bring you closer to Us even one jot, but those who believe and do good deeds; for them, there will be a double reward for their deeds and in high mansions shall they live in peace.[37]
QXPAnd it is not your wealth nor your children and party that will bring you closer to Us, but he who truly believes and helps others. Such people will have a twofold reward for their deeds. It is they who will dwell in secure mansions. (25:75).
Maulana AliAnd it is not your wealth, nor your children, that bring you near to Us in rank; but whoever believes and does good, for such is a double reward for what they do, and they are secure in the highest places.
Free MindsAnd it is not your money or your children that will bring you closer to Us, but only those who believe and do good work, they will receive double the reward for their works, and they will reside in the high dwellings in peace.
Qaribullah It is neither your riches nor your children that shall bring you close in nearness to Us, except he who believes and does good work. For those their awaits a double recompense for their deeds, they shall live in safety in their lofty chambers.

George SaleNeither your riches nor your children are the things which shall cause you to draw nigh unto us with a near approach: Only whoever believeth, and worketh righteousness, they shall receive a double reward for that which they shall have wrought; and they shall dwell in security, in the upper apartments of paradise.
JM RodwellNeither by your riches nor by your children shall you bring yourselves into nearness with Us; but they who believe and do the thing that is right shall have a double reward for what they shall have done: and in the pavilions of Paradise shall they dwell se

AsadFor, it is neither your riches nor your children that can bring you nearer to Us: only he who attains to faith and does what is right and just [comes near unto Us]; and it is [such as] these whom multiple recompense awaits for all that they have done; and it is they who shall dwell secure in the mansions [of paradise] -



Saba' 034:038

34:38 والذين يسعون فى اياتنا معاجزين اولئك فى العذاب محضرون


TransliterationWaallatheena yasAAawna fee ayatina muAAajizeena ola-ika fee alAAathabi muhdaroona
LiteralAnd those who strive/endeavor in Our verses/evidences disabling/frustrating, those are in the torture, they are made to be present/attend.309

Yusuf AliThose who strive against Our Signs, to frustrate them, will be given over into Punishment.
PickthalAnd as for those who strive against Our revelations, challenging, they will be brought to the doom.
Arberry And those who strive against Our signs to void them -- those shall be arraigned into the chastisement.
ShakirAnd (as for) those who strive in opposing Our communications, they shall be caused to be brought to the chastisement.
SarwarThose who try to challenge Our revelations will be driven into torment.
KhalifaAs for those who consistently challenge our revelations, they will abide in retribution.
Hilali/KhanAnd those who strive against Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), to frustrate them, will be brought to the torment.
H/K/SaheehAnd the ones who strive against Our verses to cause [them] failure those will be brought into the punishment [to remain].
MalikAs for those who strive in opposing Our revelations, they shall be brought for punishment.[38]
QXPWhereas those who strive against Our Revelations trying to make them ineffective, will be given over to retribution.
Maulana AliAnd those who strive in opposing Our messages, they will be brought to the chastisement.
Free MindsAs for those who strive against Our revelations, they will be brought to the retribution.
Qaribullah But those who labor to negate Our verses shall be arraigned in to the punishment.

George SaleBut they who shall endeavour to render our signs of none effect, shall be delivered up to punishment.
JM RodwellBut they who shall aim to invalidate our signs, shall be consigned to punishment.

Asadwhereas all who strive against Our messages, seeking to defeat their purpose, shall be given over to suffering.



Saba' 034:039

34:39 قل ان ربي يبسط الرزق لمن يشاء من عباده ويقدر له وماانفقتم من شئ فهو يخلفه وهو خير الرازقين


TransliterationQul inna rabbee yabsutu alrrizqa liman yashao min AAibadihi wayaqdiru lahu wama anfaqtum min shay-in fahuwa yukhlifuhu wahuwa khayru alrraziqeena
LiteralSay: "That truly my Lord extends/spreads the provision to whom He wills/wants from His worshippers/slaves , and He is capable/able to it, and what you spent from a thing, so He reverses/replaces it , and He is best (of) the providers."

Yusuf AliSay: "Verily my Lord enlarges and restricts the Sustenance to such of his servants as He pleases: and nothing do ye spend in the least (in His cause) but He replaces it: for He is the Best of those who grant Sustenance.
PickthalSay: Lo! my Lord enlargeth the provision for whom He will of His bondmen, and narroweth (it) for him. And whatsoever ye spend (for good) He replaceth it. And He is the Best of Providers.
Arberry Say: 'My Lord outspreads and straitens His provision to whomsoever He will of His servants; and whatever thing you shall expend, He will replace it. He is the best of providers.'
ShakirSay: Surely my Lord amplifies the means of subsistence for whom He pleases of His servants and straitens (them) for whom (He pleases), and whatever thing you spend, He exceeds it in reward, and He is the best of Sustainers.
SarwarSay, "It is my Lord who determines and increases the sustenance of whomever He wants. He will replace whatever you spend for His cause and He is the best Sustainer."
KhalifaSay, "My Lord is the One who controls all provisions; He increases the provisions for whomever He chooses from among His servants, or reduces them. Anything you spend (in the cause of God), He will reward you for it; He is the Best Provider."
Hilali/KhanSay: "Truly, my Lord enlarges the provision for whom He wills of His slaves, and (also) restricts (it) for him, and whatsoever you spend of anything (in Allahs Cause), He will replace it. And He is the Best of providers."
H/K/SaheehSay, "Indeed, my Lord extends provision for whom He wills of His servants and restricts [it] for him. But whatever thing you spend [in His cause] He will compensate it; and He is the best of providers."
MalikO Prophet tell them: "Surely my Lord gives abundantly to whom He pleases and sparingly to whom He wills. Whatever you spend in charity, He will pay you back. He is the best of those who provide sustenance.[39]
QXPSay, "Behold, my Lord enlarges or narrows provision for His servants according to His Laws. (20:124). Whatever you spend on others, He replaces it. (2:261). For, He is the Best of providers."
Maulana AliSay: Surely my Lord amplifies provision for whom He pleases of His servants and straitens (it) for him. And whatsoever you spend, He increases it in reward, and He is the Best of Providers.
Free MindsSay: "My Lord gives provisions for whom He wishes of His servants and He restricts. And anything you spend, He will replace it; and He is the Best of providers."
Qaribullah Say: 'My Lord outspreads and withholds His provision to whomsoever He will of His worshipers. Whatsoever you expend He will replace it. He is the Best of providers. '

George SaleSay, verily my Lord will bestow provision in abundance unto whom he pleaseth of his servants, and will be sparing unto whom he pleaseth: And whatever thing ye shall give in alms, he will return it; and he is the best provider of food.
JM RodwellSAY: Of a truth my Lord will be liberal in supplies to whom he pleaseth of his servants, or will be sparing to him: and whatever ye shall give in alms he will return; and He is the best dispenser of gifts.

AsadSay: "Behold, my Sustainer grants abundant sustenance, or gives it in scant measure, unto whomever He wills of His servants; [I.e., God's promise to the righteous that they would attain to happiness in the life to come neither precludes nor implies their being wealthy or poor in this world.] and whatever it be that you spend on others, He [always] replaces it: for He is the best of providers." [I.e., either with worldly goods, or with inner contentment, or with spiritual merit (Zamakhshari).]



Saba' 034:040

34:40 ويوم يحشرهم جميعا ثم يقول للملائكة اهؤلاء اياكم كانوا يعبدون


TransliterationWayawma yahshuruhum jameeAAan thumma yaqoolu lilmala-ikati ahaola-i iyyakum kanoo yaAAbudoona
LiteralAnd a day/time He gathers them all/all together then He says to the angels: "Are those (who) were (to) you worshipping?"

Yusuf AliOne Day He will gather them all together, and say to the angels, "Was it you that these men used to worship?"
PickthalAnd on the day when He will gather them all together, He will say unto the angels: Did these worship you?
Arberry Upon the day when He shall muster them all together, then He shall say to the angels, 'Was it you these were serving?
ShakirAnd on the day when He will gather them all together, then will He say to the angels: Did these worship you?
SarwarOn the day when God will rise them all together and ask the angels, "Had these people been worshipping you?".
KhalifaOn the day when He summons them all, He will say to the angels, "Did these people worship you?"
Hilali/KhanAnd (remember) the Day when He will gather them all together, and then will say to the angels: "Was it you that these people used to worship?"
H/K/SaheehAnd [mention] the Day when He will gather them all and then say to the angels, "Did these [people] used to worship you?"
MalikOne Day He will gather them all together and ask the angels: "Was it you that these people used to worship?"[40]
QXPThe Day He gathers all people He will ask the angels, "Did they worship you?" (Did they think that the forces of Nature randomly ran the Universe)?
Maulana AliAnd on the day when He will gather them all together, then will he say to the angels: Did these worship you?
Free MindsAnd on the Day when He gathers them all, He will say to the Angels: "Was it you that these people used to worship?"
Qaribullah On the Day when He gathers them all together, He will say to the angels: 'Was it you that these worshipped? '

George SaleOn a certain day he shall gather them all together: Then shall he say unto the angels, did these worship you?
JM RodwellOne day he will gather them all together: then shall he say to the angels, "Did these worship you?"

AsadAnd [as for those who now deny the truth,] one Day He will gather them all together, and will ask the angels, "Was it you that they were wont to worship?" [This allegorical "question" - allegorical, because God is omniscient and has no need to "ask" - implies that many of "those who deny the truth" of God's messages delude themselves into believing that they are, nevertheless, worshipping spiritual forces, here comprised in the term "angels".]



Saba' 034:041

34:41 قالوا سبحانك انت ولينا من دونهم بل كانوا يعبدون الجن اكثرهم بهم مؤمنون


TransliterationQaloo subhanaka anta waliyyuna min doonihim bal kanoo yaAAbudoona aljinna aktharuhum bihim mu/minoona
LiteralThey said: "Your praise/glory; you are our guardian/ally from other than them, but they were worshipping the Jinns , most of them with them (are) believing."

Yusuf AliThey will say, "Glory to Thee! our (tie) is with Thee - as Protector - not with them. Nay, but they worshipped the Jinns: most of them believed in them."
PickthalThey will say: Be Thou Glorified. Thou (alone) art our Guardian, not them! Nay, but they worshipped the jinn; most of them were believers in them.
Arberry They shall say, 'Glory be to Thee'! Thou art our Protector, apart from them; nay rather, they were serving the jinn; most of them believed in them.'
ShakirThey shall say: Glory be to Thee! Thou art our Guardian, not they; nay! they worshipped the jinn; most of them were believers in them.
SarwarThey will reply, "All glory belongs to you. You are our guardian, not they. They had been worshipping the jinn and most of them had strong faith".
KhalifaThey will answer, "Be You glorified. You are our Lord and Master, not them. Instead, they were worshiping the jinns; most of them were believers therein."
Hilali/KhanThey (angels) will say: "Glorified be You! You are our Walee (Lord) instead of them. Nay, but they used to worship the jinns; most of them were believers in them."
H/K/SaheehThey will say, "Exalted are You! You, [O Allah], are our benefactor not them. Rather, they used to worship the jinn; most of them were believers in them."
MalikThey will respond: "Glory be to You! Our tie is with You - as a protector - not with them; but they used to worship the Jinns and it was them in whom most of these people believed."[41]
QXPThey will answer, "Glory is Yours! You are our Master, not them. Nay, they used to worship the invisible guises of their selfish desire. Most of them were believers therein." (Jinns = Hidden from sight. Generally this term in the Qur'an applies to nomads rarely appearing in townships. It is also used to describe rebellious desire, emotions and fiery temperament like Satan (6:101), (18:50), (37:158), (55:15).
Maulana AliThey will say: Glory be to Thee! Thou art our Protecting Friend, not they; nay, they worshipped the jinn; most of them were believers in them.
Free MindsThey will Say: "Be You glorified. You are our Lord, not them. No, most of them were worshiping the Jinn; most were believers to them."
Qaribullah 'Exaltations to You! ' they will answer. 'You are our Guardian other than them! No, rather they worshipped the jinn, and it was them which most believed. '

George SaleAnd the angels shall answer, God forbid! Thou art our friend, and not these: But they worshipped devils; the greater part of them believed in them.
JM RodwellThey shall say, "Glory be to thee! Thou art our master, not these! But they worshipped the Djinn: it was in them that most of them believed.

AsadThey will answer: "Limitless art Thou in Thy glory! Thou [alone] art close unto us, not they! [Implying that they (the angels) would never have accepted that worship which is due to God alone.] Nay, [when they thought that they were worshipping us,] they were but [blindly] worshipping forces concealed from their senses; most of them believed in them." [In this instance, I believe, the term jinn has its primary meaning of "that which is concealed from [man's] senses" (see Appendix III), thus including all manner of unknown forces, both real and imaginary, believed to be inherent in what we describe as "nature". Hence, the answer of the angels implies that the sinners' alleged worship of them had never been more than a subconscious screen for their fear of the invisible forces of nature and, ultimately, of the yet deeper fear of the Unknown - that fear which sooner or later engulfs all who refuse to believe in the existence of God and, hence, cannot see any meaning or purpose in human life. (See also the last sentence of 10:28 and the corresponding note.)]



Saba' 034:042

34:42 فاليوم لايملك بعضكم لبعض نفعا ولاضرا ونقول للذين ظلموا ذوقوا عذاب النار التي كنتم بهاتكذبون


TransliterationFaalyawma la yamliku baAAdukum libaAAdin nafAAan wala darran wanaqoolu lillatheena thalamoo thooqoo AAathaba alnnari allatee kuntum biha tukaththiboona
LiteralSo the day/today some of you do not own/possess to some benefit/usefulness and nor harm, and We say to those who were unjust/oppressive: "Taste/experience the fire's torture which you were with it lying/denying/falsifying."

Yusuf AliSo on that Day no power shall they have over each other, for profit or harm: and We shall say to the wrong-doers, "Taste ye the Penalty of the Fire,- the which ye were wont to deny!"
PickthalThat day ye will possess no use nor hurt one for another. And We shall say unto those who did wrong: Taste the doom of the Fire which ye used to deny.
Arberry 'Therefore today none of you shall have power to profit or hurt another.' And We shall say to the evildoers, 'Taste the chastisement of the Fire, which you cried lies to!'
ShakirSo on that day one of you shall not control profit or harm for another, and We will say to those who were unjust: Taste the chastisement of the fire which you called a lie.
SarwarNone of them can help or harm each other on this day. We shall tell the unjust ones, "Suffer the torment of the fire which you had called a lie."
KhalifaOn that day, you possess no power to help or harm one another, and we will say to the transgressors, "Taste the retribution of the Hell that you used to deny."
Hilali/KhanSo Today (i.e. the Day of Resurrection), none of you can profit or harm one another. And We shall say to those who did wrong (i.e. worshipped others (like angels, jinns, prophets, saints, righteous persons, etc.) along with Allah): "Taste the torment of the Fire which you used to belie.
H/K/SaheehBut today you do not hold for one another [the power of] benefit or harm, and We will say to those who wronged, "Taste the punishment of the Fire, which you used to deny."
MalikOn that Day you will be helpless to profit or harm one another. To the wrongdoers We shall say: "Taste the punishment of the fire which you persistently denied."[42]
QXPThat Day you will have no power to help or harm one another and We will tell the transgressors, "Taste the doom of Fire which you used to deny."
Maulana AliSo on that day you will not control profit nor harm for one another. And We will say to those who were iniquitous: Taste the chastisement of the Fire, which you called a lie.
Free MindsSo today, none of you can help or harm one another. And We will say to the transgressors: "Taste the retribution of the Fire that you used to deny."
Qaribullah Therefore, today none of you shall have the power to either benefit or harm one another. ' To the evildoers We shall say: 'Taste the punishment of the Fire, which you belied! '

George SaleOn this day the one of you shall not be able either to profit or to hurt the other. And we will say unto those who have acted unjustly, taste ye the pain of hell fire, which ye rejected as a falsehood.
JM RodwellOn this day the one of you shall have no power over others for help or hurt. And we will say to the evil doers, "Taste ye the torment of the fire, which ye treated as a delusion."

AsadAnd [on that Day God will say]: "None of you [created beings] has today any power to benefit or to harm another!" And [then] We shall say unto those who had been bent on evildoing: "Taste [now] that suffering through fire which you were wont to call a lie!"



Saba' 034:043

34:43 واذا تتلى عليهم اياتنا بينات قالوا ماهذا الا رجل يريد ان يصدكم عما كان يعبد اباؤكم وقالوا ماهذا الا افك مفترى وقال الذين كفروا للحق لما جاءهم ان هذا الا سحر مبين


TransliterationWa-itha tutla AAalayhim ayatuna bayyinatin qaloo ma hatha illa rajulun yureedu an yasuddakum AAamma kana yaAAbudu abaokum waqaloo ma hatha illa ifkun muftaran waqala allatheena kafaroo lilhaqqi lamma jaahum in hatha illa sihrun mubeenun
LiteralAnd if Our evidences/verses are read/recited on (to) them evidences, they said: "That (is) not except a man, he wants/intends that he obstructs you from what your fathers were worshipping." And they said: "That (is) not except fabricated/cut and split lies/falsehood." And those who disbelieved said to (about) the truth when (it) came to them: "That truly this (is) except clear/evident magic/sorcery."

Yusuf AliWhen Our Clear Signs are rehearsed to them, they say, "This is only a man who wishes to hinder you from the (worship) which your fathers practised." And they say, "This is only a falsehood invented!" and the Unbelievers say of the Truth when it comes to them, "This is nothing but evident magic!"
PickthalAnd if Our revelations are recited unto them in plain terms, they say: This is naught else than a man who would turn you away from what your fathers used to worship; and they say: This is naught else than an invented lie. Those who disbelieve say of the truth when it reacheth them: This is naught else than mere magic.
Arberry And when Our signs are recited to them, clear signs, they say, 'This is naught but a man who desires to bar you from that your fathers served'; and they say, 'This is nothing but a forged calumny.' And the unbelievers say to the truth, when it has come to them, 'This is nothing but manifest sorcery.
ShakirAnd when Our clear communications are recited to them, they say: This is naught but a man who desires to turn you away from that which your fathers worshipped. And they say: This is naught but a lie that is forged. And those who disbelieve say of the truth when it comes to them: This is only clear enchantment.
SarwarWhen Our illustrious revelations are recited to them, they say, "This man only wants to prevent you from worshipping what your father's had worshipped." They say "This, (the Quran), is a mere invented lie." The unbelievers have said about the truth when it came to them, "This only is plain magic."
KhalifaWhen our proofs were recited to them, perfectly clear, they said, "This is simply a man who wants to divert you from the way your parents are worshiping." They also said, "These are fabricated lies." Those who disbelieved also said about the truth that came to them, "This is obviously magic."
Hilali/KhanAnd when Our Clear Verses are recited to them, they say: "This (Muhammad SAW) is naught but a man who wishes to hinder you from that which your fathers used to worship." And they say: "This is nothing but an invented lie." And those who disbelieve say of the truth when it has come to them (i.e. Prophet Muhammad SAW when Allah sent him as a Messenger with proofs, evidences, verses, lessons, signs, etc.): "This is nothing but evident magic!"
H/K/SaheehAnd when our verses are recited to them as clear evidences, they say, "This is not but a man who wishes to avert you from that which your fathers were worshipping." And they say, "This is not except a lie invented." And those who disbelieve say of the truth when it has come to them, "This is not but obvious magic."
MalikToday when Our clear revelations are recited to them, they say: "This man only wants to turn you away from those gods to whom your forefathers have been worshipping." Others say: "This Qur’an is nothing but an invented falsehood." While yet others, who deny the truth when it comes to them, say: "This is nothing but plain magic."[43]
QXPWhen Our Verses are conveyed to them in all clarity, they say, "This is only a man who wants to divert you from what your ancestors used to worship." And they say, "This is nothing but an invented lie." Those who disbelieve say of the Truth when it reaches them, "This is nothing but an obvious magic."
Maulana AliAnd when Our clear messages are recited to them, they say: This is naught but a man who desires to turn you away from that which your fathers worshipped. And they say: This is naught but a forged lie! And those who disbelieve say of the Truth when it comes to them: This is only clear enchantment!
Free MindsAnd when Our clear revelations were recited to them, they said: "This is but a man who wants to turn you away from what your parents were worshiping." And they also said: "This is nothing but a fabricated lie." And those who disbelieved say of the truth when it has come to them: "This is nothing but evident magic!"
Qaribullah When Our clear verses, are recited to them, they say: 'This is nothing but a man whose wish is to prevent you from that which your fathers used to worship. 'And they say: 'This is nothing but a forged lie. ' And those who disbelieve say of the truth when it reaches them: 'This is nothing but clear sorcery.?

George SaleWhen our evident signs are read unto them, they say of thee, O Mohammed, this is no other than a man, who seeketh to turn you aside from the gods which your fathers worshipped. And they say of the Koran, this is no other than a lie blasphemously forged. And the unbelievers say of the truth, when it is come unto them, this is no other than manifest sorcery:
JM RodwellFor when our distinct signs are recited to them, they say, "This is merely a man who would fain pervert you from your father's Worship." And they say, "This (Koran) is no other than a forged falsehood." And the unbelievers say to the truth when it is prese

AsadFor [thus it is:] whenever Our messages are conveyed unto them in all their clarity, they [who are bent on denying the truth] say [to one another], "This [Muhammad] is nothing but a man who wants to turn you away from what your forefathers were wont to worship!" And they say, "This [Quran] is nothing but a falsehood invented [by man]!" And [finally,] they who are bent on denying the truth speak thus of the truth when it comes to them: "This is clearly nothing but spellbinding eloquence!" [Lit., "sorcery" or "magic" - a term frequently used in the sense of "spellbinding eloquence" (cf. 74:24, the earliest instance in the chronology of Quranic revelation).]



Saba' 034:044

34:44 ومااتيناهم من كتب يدرسونها وماارسلنا اليهم قبلك من نذير


TransliterationWama ataynahum min kutubin yadrusoonaha wama arsalna ilayhim qablaka min natheerin
LiteralAnd what We give/bring them from books they study/memorize/read it, and what We sent them before you from a warner/giver of notice .

Yusuf AliBut We had not given them Books which they could study, nor sent messengers to them before thee as Warners.
PickthalAnd We have given them no scriptures which they study, nor sent We unto them, before thee, any warner.
Arberry We have not given them any Books to study, nor have We sent them before thee any warner.
ShakirAnd We have not given them any books which they read, nor did We send to them before you a warner.
SarwarWe did not send to them, (the pagans), any books to study nor a Messenger to warn them, and those who lived before them had rejected the Truth.
KhalifaWe did not give them any other books to study, nor did we send to them before you another warner.
Hilali/KhanAnd We had not given them Scriptures which they could study, nor sent to them before you (O Muhammad SAW) any warner (Messenger).
H/K/SaheehAnd We had not given them any scriptures which they could study, and We had not sent to them before you, [O Muúammad], any warner.
MalikIn fact, neither had We given them books to study, nor had We sent to them any Warner before you.[44]
QXPBut We never gave them any Scriptures that they study, nor did We send unto them before you any Warner.
Maulana AliAnd We have not given them any Books which they read, nor did We send to them before thee a warner.
Free MindsWe had not given to them any Scriptures to study, nor did We send to them before you any warner.
Qaribullah Yet We have not given them any Books to study, nor, before you, have We sent them a warner.

George SaleYet we have given them no books of scripture wherein to exercise themselves, nor have we sent unto them any warner before thee.
JM RodwellYet have we given them no books in which to study deeply, nor have we sent any one to them before thee, charged with warnings.

AsadAnd yet, [O Muhammad,] never have We vouchsafed them any revelations which they could quote, and neither have We sent unto them any warner before thee. [Lit., "which they could study", i.e., in support of the blasphemous beliefs and practices inherited from their ancestors. Cf. 30:35, which expresses a similar idea.]



Saba' 034:045

34:45 وكذب الذين من قبلهم ومابلغوا معشار ما اتيناهم فكذبوا رسلي فكيف كان نكير


TransliterationWakaththaba allatheena min qablihim wama balaghoo miAAshara ma ataynahum fakaththaboo rusulee fakayfa kana nakeeri
LiteralAnd those from before them lied/denied , and they did not reach one tenth what We gave/brought them, so they denied My messengers, so how was My severity/change (anger) ?

Yusuf AliAnd their predecessors rejected (the Truth); these have not received a tenth of what We had granted to those: yet when they rejected My messengers, how (terrible) was My rejection (of them)!
PickthalThose before them denied, and these have not attained a tithe of that which We bestowed on them (of old); yet they denied My messengers. How intense then was My abhorrence (of them)!
Arberry Those that were before them also cried lies, yet they reached not a tenth of what We gave them; they cried lies to My Messengers, and how was My horror!
ShakirAnd those before them rejected (the truth), and these have not yet attained a tenth of what We gave them, but they gave the lie to My messengers, then how was the manifestation of My disapproval?
SarwarThese people have not one tenth of power or wealth that we had given to those who lived before them. They called Our Messengers liars. Thus, how terrible was My vengeance.
KhalifaThose before them disbelieved, and even though they did not see one-tenth of (the miracle) we have given to this generation, when they disbelieved My messengers, how severe was My retribution!
Hilali/KhanAnd those before them belied; these have not received one tenth (1/10th) of what We had granted to those (of old), yet they belied My Messengers, then how (terrible) was My denial (punishment)!
H/K/SaheehAnd those before them denied, and the people of Makkah have not attained a tenth of what We had given them. But the former peoples denied My messengers, so how [terrible] was My reproach.
MalikThose who have gone before them also denied - these Arabs have not received one tenth of what We had granted them - yet when they denied My Messengers, see how terrible was My scourge.[45]
QXPThus too, nations before them had rejected the Message. These people have not received a tenth of the power and wealth that We had bestowed upon them. Yet, when they denied My Messengers, (see) how awesome was My rejection!
Maulana AliAnd those before them rejected (the truth), and these have not yet attained a tenth of that which We gave them, but they gave the lie to My messengers. How (terrible) was then My disapproval!
Free MindsAnd those before them had also denied, while they did not reach one tenth of what We have given to this generation, so they denied My messengers, how severe was My retribution!
Qaribullah Those who have gone before them belied, yet they did not reach a tenth of what We gave them; yet they belied My Messengers. And how was (My) rejection (their destruction)!

George SaleThey who were before them in like manner accused their prophets of imposture: But these have not arrived unto the tenth part of the riches and strength which we had bestowed on the former: And they accused my Apostles of imposture; and how severe was my vengeance!
JM RodwellThey also flourished before them, treated our apostles as impostors in like sort: but not to the tenth part of what we bestowed on them, have these attained. And yet when they charged my apostles with deceit, how terrible was my vengeance:

AsadThus, too, gave the lie to the truth [many of] those who lived before them; and although those [earlier people] had not attained to even a tenth of [the evidence of the truth] which We have vouchsafed unto these [late successors of theirs], yet when they gave the lie to My apostles, how awesome was My rejection! [Sc., "And how much worse will fare the deniers of the truth to whom so explicit and so comprehensive a divine writ as the Quran has been conveyed!" My rendering of the whole of this verse is based on Razi's interpretation, which differs from that of most of the other commentators.]



Saba' 034:046

34:46 قل انما اعظكم بواحدة ان تقوموا لله مثنى وفرادى ثم تتفكروا مابصاحبكم من جنة ان هو الا نذير لكم بين يدي عذاب شديد


TransliterationQul innama aAAithukum biwahidatin an taqoomoo lillahi mathna wafurada thumma tatafakkaroo ma bisahibikum min jinnatin in huwa illa natheerun lakum bayna yaday AAathabin shadeedin
LiteralSay: "Indeed/but I preach to/warn you with one (thing), that (E) you stand to God two twos/twos or singularly/one by one, then you think insanity/madness (is) not with your companion/friend (your messenger is not mad), that truly he is except a warner/giver of notice for you, between a severe torture's hands."

Yusuf AliSay: "I do admonish you on one point: that ye do stand up before Allah,- (It may be) in pairs, or (it may be) singly,- and reflect (within yourselves): your Companion is not possessed: he is no less than a warner to you, in face of a terrible Penalty."
PickthalSay (unto them, O Muhammad): I exhort you unto one thing only: that ye awake, for Allah's sake, by twos and singly, and then reflect: There is no madness in your comrade. He is naught else than a warner unto you in face of a terrific doom.
Arberry Say: 'I give you but one admonition, that you stand unto God, two by two and one by one, and then reflect: no madness is in your comrade. He is naught but a warner unto you, before a terrible chastisement.'
ShakirSay: I exhort you only to one thing, that rise up for Allah's sake in twos and singly, then ponder: there is no madness in your fellow-citizen; he is only a warner to you before a severe chastisement.
SarwarSay, "I advise you to believe only in One God and worship Him individually or two people together." Think carefully; your companion is not possessed by jinn. He is only warning you of the coming severe torment.
KhalifaSay, "I ask you to do one thing: Devote yourselves to GOD, in pairs or as individuals, then reflect. Your friend (Rashad) is not crazy. He is a manifest warner to you, just before the advent of a terrible retribution."
Hilali/KhanSay (to them O Muhammad SAW): "I exhort you on one (thing) only: that you stand up for Allahs sake in pairs and singly, and reflect (within yourselves the life history of the Prophet SAW): there is no madness in your companion (Muhammad SAW), he is only a warner to you in face of a severe torment."
H/K/SaheehSay, "I only advise you of one [thing] that you stand for Allah, [seeking truth] in pairs and individually, and then give thought." There is not in your companion any madness. He is only a warner to you before a severe punishment.
MalikO Prophet say: "I would ask you one thing. For Allah’s sake! Think individually or consult one another and ponder whether your companion Muhammad is really mad? You yourself will come to the conclusion that he is nothing but a Warner to you to forewarn you of a severe punishment."[46]
QXPSay, "I ask you to do just one thing: For Allah's sake! Stand up in pairs and singly - and then think! There is no madness in your companion. He is only a Warner unto you in the face of a terrible doom."
Maulana AliSay: I exhort you only to one thing, that you rise up for Allah’s sake by twos and singly, then ponder! There is no madness in your companion. He is only a warner to you before a severe chastisement.
Free MindsSay: "I advise you to do one thing: that you stand to God, in pairs or as individuals, then reflect. There is no madness in your friend, he is only a warner to you in the face of a severe retribution."
Qaribullah Say: 'I give you only one admonition, that you stand before Allah either two by two, or one by one and reflect. There is no madness is in your companion. He (Prophet Muhammad) is only a warner to you, before a terrible punishment. '

George SaleSay, verily I advise you unto one thing, namely, that ye stand before God by two and two, and singly; and then consider seriously, and you will find that there is no madness in your companion Mohammed: He is no other than a warner unto you, sent before a severe punishment.
JM RodwellSAY: One thing in sooth do I advise you:-that ye stand up before God two and two, or singly, and then reflect that in your fellow citizen is no djinn: he is no other than your warner before a severe punishment.

AsadSay: "I counsel you one thing only: Be [ever conscious of] standing before God, whether you are in the company of others or alone; [Lit., "two by two (mathna) and singly (furada)". According to Razi, the expression mathna denotes, in this context, "together with another person" or "other persons": hence, the above phrase may be understood to refer to man's social behaviour - i.e., his actions concerning others - as well as to his inner, personal attitude in all situations requiring a moral choice.] and then bethink yourselves [that] there is no madness in [this prophet,] your fellow-man: [See note on 7:184.] he is only a warner to you of suffering severe to come."



Saba' 034:047

34:47 قل ماسالتكم من اجر فهو لكم ان اجري الا على الله وهو على كل شئ شهيد


TransliterationQul ma saaltukum min ajrin fahuwa lakum in ajriya illa AAala Allahi wahuwa AAala kulli shay-in shaheedun
LiteralSay: I did not ask/question you from a reward , so it is for you, that truly my reward (is) except on God, and He is on every thing (an) honest witness/testifier ."

Yusuf AliSay: "No reward do I ask of you: it is (all) in your interest: my reward is only due from Allah: And He is witness to all things."
PickthalSay: Whatever reward I might have asked of you is yours. My reward is the affair of Allah only. He is Witness over all things.
Arberry Say: 'I have asked no wage of you; that shall be yours. My wage falls only upon God; and He is witness over everything.'
ShakirSay: Whatever reward I have asked of you, that is only for yourselves; my reward is only with Allah, and He is a witness of all things.
SarwarSay, "Whatever reward I ask you (for my preaching) will be for your own good. No one can reward me except God. He is the Witness over all things."
KhalifaSay, "I do not ask you for any wage; you can keep it. My wage comes only from GOD. He witnesses all things."
Hilali/KhanSay (O Muhammad SAW): "Whatever wage I might have asked of you is yours. My wage is from Allah only. and He is Witness over all things."
H/K/SaheehSay, "Whatever payment I might have asked of you it is yours. My payment is only from Allah, and He is, over all things, Witness."
MalikTell them: "I do not ask you for any recompense, even though what I preach is all in your interest. My reward is only due from Allah and He is a witness over everything."[47]
QXPSay, "Whatever reward do I ask you, it is yours. My reward rests with none but Allah, and He is Witness unto everything."
Maulana AliSay: Whatever reward I ask of you, that is only for yourselves. My reward is only with Allah, and He is a Witness over all things.
Free MindsSay: "I have not asked you for any wage; you can keep it. My wage is from God, and He is witness over all things."
Qaribullah Say: 'I ask no wage of you; that shall be yours. My wage is only upon Allah and He is Witness over everything. '

George SaleSay, I ask not of you any reward for my preaching; it is your own, either to give or not: My reward is to be expected from God alone; and he is witness over all things.
JM RodwellSAY: I ask not any wage from you: keep it for yourselves: my wage is from God alone. And He is witness over all things!

AsadSay: "No reward have I ever asked of you [out of anything] that is yours: [I.e., no reward of a material nature: cf. 25:57 - "no reward other than that he who so wills may unto his Sustainer find a way".] my reward rests with none but God, and He is witness unto everything!"



Saba' 034:048

34:48 قل ان ربي يقذف بالحق علام الغيوب


TransliterationQul inna rabbee yaqthifu bialhaqqi AAallamu alghuyoobi
LiteralSay: "That truly my Lord throws/hurls with the truth, knower (of) the unseens/supernaturals ."

Yusuf AliSay: "Verily my Lord doth cast the (mantle of) Truth (over His servants),- He that has full knowledge of (all) that is hidden."
PickthalSay: Lo! my Lord hurleth the truth. (He is) the Knower of Things Hidden.
Arberry Say: 'My Lord hurls the truth -- the Knower of the Unseen.'
ShakirSay: Surely my Lord utters the truth, the great Knower of the unseen.
SarwarSay, "My Lord speaks the Truth. He has the knowledge of the unseen".
KhalifaSay, "My Lord causes the truth to prevail. He is the Knower of all secrets."
Hilali/KhanSay (O Muhammad SAW): "Verily! My Lord sends down Inspiration and makes apparent the truth (i.e. this Revelation that had come to me), the AllKnower of the Ghaib (unseen).
H/K/SaheehSay, "Indeed, my Lord projects the truth. Knower of the unseen."
MalikSay: "In fact my Lord reveals to me the truth, and He is the Knower of all hidden realities."[48]
QXPSay, "Verily, my Lord makes the Truth prevail - He Who is the Profound Knower of the Unseen." (Of all True and False that may not be evident to you).
Maulana AliSay: Surely my Lord casts the Truth, the great Knower of the unseen.
Free MindsSay: "My Lord rebuts with the truth. He is the Knower of all secrets."
Qaribullah Say: 'My Lord hurls the truth the Knower of the Unseen. '

George SaleSay, verily my Lord sendeth down the truth to his prophets: He is the knower of secrets.
JM RodwellSAY: Truly my Lord sendeth forth the Truth:-Knower of things unseen!

AsadSay: "Verily, my Sustainer hurls the truth [against all that is false] [Cf. 21:18.] - He who fully knows all the things that are beyond the reach of a created being's perception!"



Saba' 034:049

34:49 قل جاء الحق ومايبدئ الباطل ومايعيد


TransliterationQul jaa alhaqqu wama yubdi-o albatilu wama yuAAeedu
LiteralSay: "The truth came, and the falsehood does not start/initiate , and nor return/repeat."

Yusuf AliSay: "The Truth has arrived, and Falsehood neither creates anything new, nor restores anything."
PickthalSay: The Truth hath come, and falsehood showeth not its face and will not return.
Arberry Say. 'Truth has come; falsehood originates not, nor brings again.'
ShakirSay: The truth has come, and the falsehood shall vanish and shall not come back.
SarwarSay, "The truth has come. Falsehood has vanished and it will not come back again".
KhalifaSay, "The truth has come; while falsehood can neither initiate anything, nor repeat it."
Hilali/KhanSay (O Muhammad SAW): "The truth (the Quran and Allahs Inspiration) has come, and AlBatil (falsehood - Iblees (Satan)) can neither create anything nor resurrect (anything)."
H/K/SaheehSay, "The truth has come, and falsehood can neither begin [anything] nor repeat [it]."
MalikSay: "The truth has arrived and falsehood neither originates nor restores anything."[49]
QXPSay, "The Truth has now come to light and falsehood will hide its face, nor shall (the Days of Ignorance) come back."
Maulana AliSay: The Truth has come, and falsehood neither originates, nor reproduces.
Free MindsSay: "The truth has come; while falsehood can neither initiate anything, nor resurrect."
Qaribullah Say: 'Truth has come. Falsehood has vanished and shall return no more.'

George SaleSay, truth is come, and falsehood is vanished, and shall not return any more.
JM RodwellSAY: Truth is come, and falsehood shall vanish and return no more.

AsadSay: "The truth has now come [to light, and falsehood is bound to wither away]: [Cf. 17:81.] for, falsehood cannot bring forth anything new, nor can it bring back [what has passed away]." [I.e., in contrast to the creativeness inherent in every true idea, falsehood - being in itself an illusion - cannot really create anything or revive any values that may have been alive in the past.]



Saba' 034:050

34:50 قل ان ضللت فانما اضل على نفسي وان اهتديت فبما يوحى الي ربي انه سميع قريب


TransliterationQul in dalaltu fa-innama adillu AAala nafsee wa-ini ihtadaytu fabima yoohee ilayya rabbee innahu sameeAAun qareebun
LiteralSay: "That if I became misguided so but I misguide on (to) my self, and if I was guided, so (it is) with what my Lord inspires/transmits to me, that He truly is hearing/listening, near/close."

Yusuf AliSay: "If I am astray, I only stray to the loss of my own soul: but if I receive guidance, it is because of the inspiration of my Lord to me: it is He Who hears all things, and is (ever) near."
PickthalSay: If I err, I err only to my own loss, and if I am rightly guided it is because of that which my Lord hath revealed unto me. Lo! He is Hearer, Nigh.
Arberry Say: 'If I go astray, I go astray only to my own loss; if I am guided, it is by what my Lord reveals to me. He is All-hearing, Ever-nigh.'
ShakirSay: If I err, I err only against my own soul, and if I follow a right direction, it ?s because of what my Lord reveals to me; surely He is Hearing, Nigh.
SarwarSay, "If I go astray it will only be against my own soul, but if I receive guidance, it will be through my Lord's revelations." He is All-hearing and Omnipresent.
KhalifaSay, "If I go astray, I go astray because of my own shortcomings. And if I am guided, it is because of my Lord's inspiration. He is Hearer, Near."
Hilali/KhanSay: "If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Inspiration of my Lord to me. Truly, He is AllHearer, Ever Near (to all things)."
H/K/SaheehSay, "If I should err, I would only err against myself. But if I am guided, it is by what my Lord reveals to me. Indeed, He is Hearing and near."
MalikSay: "If I am in error, the loss is surely mine and if I am right, it is because of what my Lord has revealed to me. Surely He hears all and is very close."[50]
QXPSay, "When I was searching for the Truth, I was searching for the Truth for myself. And now I am rightly guided because of that which my Lord has revealed unto me (93:7). He is the Hearer, Ever-Near."
Maulana AliSay: If I err, I err only to my own loss; and if I go aright, it is because of what my Lord reveals to me. Surely He is Hearing, Nigh.
Free MindsSay: "If I stray, then I stray to my own loss. And if I am guided, then it is because of what my Lord inspired to me. He is Hearer, Near."
Qaribullah Say: 'If I go astray, then I go astray only against myself; if I am guided it is because of that which my Lord has revealed to me. He is the Hearer, and the Near. '

George SaleSay, if I err, verily I shall err only against my own soul; But if I be rightly directed, it will be by that which my Lord revealeth unto me; for he is ready to hear, and nigh unto those who call upon him.
JM RodwellSAY: If I err, verily to my own cost only shall I err: but if I have guidance, it will be of my Lord's revealing, for He is the Hearer, the near at hand.

AsadSay: "Were I to go astray, I would but go astray [due to my own self, and] to the hurt of myself; [According to Zamakhshari, the idea expressed by the interpolated words "due to my own self" is implied in the above, inasmuch as "everything that goes against [the spiritual interests of] oneself is caused by oneself". (See note on 14:4.)] but if I am on the right path, it is but by virtue of what my Sustainer reveals unto me: for, verily, He is all-hearing, ever-near!"



Saba' 034:051

34:51 ولو ترى اذ فزعوا فلا فوت واخذوا من مكان قريب


TransliterationWalaw tara ith faziAAoo fala fawta waokhithoo min makanin qareebin
LiteralAnd if you see/understand when/if they were frightened/panic stricken , so (there is) no passing/missing (escape) , and they were taken/punished from a near/close place/position.

Yusuf AliIf thou couldst but see when they will quake with terror; but then there will be no escape (for them), and they will be seized from a position (quite) near.
PickthalCouldst thou but see when they are terrified with no escape, and are seized from near at hand,
Arberry Ah, if thou couldst see when they are terrified, and there is no escape, and they are seized from a place near at hand,
ShakirAnd could you see when they shall become terrified, but (then) there shall be no escape and they shall be seized upon from a near place
SarwarWould that you could see how the unbelievers will be terrified by death from which they cannot escape. They will be seized from a nearby place
KhalifaIf you could only see them when the great terror strikes them; they cannot escape then, and they will be taken away forcibly.
Hilali/KhanAnd if you could but see, when they will be terrified with no escape (for them), and they will be seized from a near place.
H/K/SaheehAnd if you could see when they are terrified but there is no escape, and they will be seized from a place nearby.
MalikIf you could only see the disbelievers on the Day of Judgement when they will be in a state of confusion! On that Day there will be no escape; and they will be seized from a nearby place.[51]
QXPIf you could but see, when they will be terrified with no escape and seized at a place nearby.
Maulana AliAnd couldst thou see when they become terrified, but (then) there will be no escape and they will be seized from a near place;
Free MindsAnd if you could but see, when they will be terrified with no escape, and they will be taken from a place that is near.
Qaribullah If you could only see when they (the unbelievers) are seized with terror, and there is no escape. They shall be seized from a nearby place,

George SaleIf thou couldst see, when the unbelievers shall tremble, and shall find no refuge, and shall be taken from a near place,
JM RodwellCouldst thou see how they shall tremble and find no escape, and be taken forth from the place that is so near;

AsadIF THOU couldst but see [how the deniers of the truth will fare on Resurrection Day,] when they will shrink in terror, with nowhere to escape - since they will have been seized from so close nearby [Lit., "from a place nearby" - i.e., from within their own selves: cf. 17:13 ("every human being's destiny have We tied to his neck") and the corresponding note. The same idea is expressed in 13:5 ("it is they who carry the shackles [of their own making] around their necks"), as well as in the second part of verse 33 of the present surah ("We shall have put shackles around the necks of those who had been bent on denying the truth"). See also 50:41 and the corresponding note.] -



Saba' 034:052

34:52 وقالوا امنا به وانى لهم التناوش من مكان بعيد


TransliterationWaqaloo amanna bihi waanna lahumu alttanawushu min makanin baAAeedin
LiteralAnd they said: "We believed with (in) it." And from where/how to them (is) the skirmish/clash ? From a far/distant place/position.

Yusuf AliAnd they will say, "We do believe (now) in the (Truth)"; but how could they receive (Faith) from a position (so far off,-
PickthalAnd say: We (now) believe therein. But how can they reach (faith) from afar off,
Arberry and they say, 'We believe in it'; but how can they reach from a place far away,
ShakirAnd they shall say: We believe in it. And how shall the attaining (of faith) be possible to them from a distant place?
Sarwarand then they will say, "We have faith in the Quran." How can they have any faith when they are far away from this world.
KhalifaThey will then say, "We now believe in it," but it will be far too late.
Hilali/KhanAnd they will say (in the Hereafter): "We do believe (now);" but how could they receive (Faith and the acceptance of their repentance by Allah) from a place so far off (i.e. to return to the worldly life again).
H/K/SaheehAnd they will [then] say, "We believe in it!" But how for them will be the taking [of faith] from a place far away?
MalikThen they will say: "We believe in it (the Truth brought by the Prophet": but how could they attain the Faith from such a far distant place.[52]
QXPAnd will cry, "We now attain faith."
Maulana AliAnd they will say: We believe in it. And how can they attain (to faith) from a distant place.
Free MindsAnd they will Say: "We believe in it," but it will be far too late.
Qaribullah and say: 'We believe in it. ' But how can they reach from a place that is distant,

George Saleand shall say, we believe in him! But how shall they receive the faith from a distant place:
JM RodwellAnd shall say, "We believe in Him!" But how, in their present distance, shall they receive the faith,

Asadand will cry, "We do [now] believe in it!" But how can they [hope to] attain [to salvation] from so far away, [Lit., "from a place far-away" - i.e., from their utterly different past life on earth.]



Saba' 034:053

34:53 وقد كفروا به من قبل ويقذفون بالغيب من مكان بعيد


TransliterationWaqad kafaroo bihi min qablu wayaqthifoona bialghaybi min makanin baAAeedin
LiteralAnd they had disbelieved with (in) Him from before, and they throw/hurl with the unseen/hidden from a far/distant place/position.

Yusuf AliSeeing that they did reject Faith (entirely) before, and that they (continually) cast (slanders) on the unseen from a position far off?
PickthalWhen they disbelieved in it of yore. They aim at the unseen from afar off.
Arberry seeing they disbelieved in it before, guessing at the Unseen from a place far away?
ShakirAnd they disbelieved in it before, and they utter conjectures with regard to the unseen from a distant place.
SarwarThey had rejected it in their worldly life and expressed disbelief at the unseen (Day of Judgment), considering it less than a remote possibility.
KhalifaThey have rejected it in the past; they have decided instead to uphold conjecture and guesswork.
Hilali/KhanIndeed they did disbelieve (in the Oneness of Allah, Islam, the Quran and Muhammad SAW) before (in this world), and they (used to) conjecture about the unseen (i.e. the Hereafter, Hell, Paradise, Resurrection and the Promise of Allah, etc. (by saying) all that is untrue), from a far place.
H/K/SaheehAnd they had already disbelieved in it before and would assault the unseen from a place far away.
MalikThey had disbelieved in it before - and they had sneered at the unseen when they were far away during their life on earth?[53]
QXPThey adamantly rejected the Truth before and they kept shooting the arrows of conjecture from faraway.
Maulana AliAnd they indeed disbelieved in it before, and they utter conjectures with regard to the unseen from a distant place.
Free MindsAnd they had rejected it in the past; and they conjectured about the unseen from a place far off.
Qaribullah since they disbelieved in it before, guessing at the Unseen from a distant place?

George SaleSince they had before denied him, and reviled the mysteries of faith, from a distant place?
JM RodwellWhen they had before denied it, and aimed their shafts at the mysteries from afar?

Asadseeing that aforetime they had been bent on denying the truth, and had been wont to cast scorn, from far away, on something that was beyond the reach of human perception? [The obvious implication is that man's fate in the hereafter will be a consequence of, and invariably conditioned by, his spiritual attitude and the manner of his life during the first, earthly stage of his existence. In this instance, the expression "from far away" is apparently used in a sense similar to sayings like "far off the mark" or "without rhyme or reason", and is meant to qualify as groundless and futile all negative speculations about what the Quran describes as al-ghayb ("that which is beyond the reach of human [or "a created being's"] perception"): in this case, life after death.]



Saba' 034:054

34:54 وحيل بينهم وبين مايشتهون كما فعل باشياعهم من قبل انهم كانوا في شك مريب


TransliterationWaheela baynahum wabayna ma yashtahoona kama fuAAila bi-ashyaAAihim min qablu innahum kanoo fee shakkin mureebin
LiteralAnd intervened between them and between what they lust/desire as was made/done with their groups/supporters from before, that they truly were in doubtful/ suspicious doubt/suspicion.310

Yusuf AliAnd between them and their desires, is placed a barrier, as was done in the past with their partisans: for they were indeed in suspicious (disquieting) doubt.
PickthalAnd a gulf is set between them and that which they desire, as was done for people of their kind of old. Lo! they were in hopeless doubt.
Arberry And a barrier is set between them and that they desire, as was done with the likes of them aforetime; they were in doubt disquieting.
ShakirAnd a barrier shall be placed between them and that which they desire, as was done with the likes of them before: surely they are in a disquieting doubt.
SarwarA gulf will exist between them and their desires on the Day of Judgment like the similar people who lived before. They, too, had lived in doubt and uncertainty (about the life hereafter).
KhalifaConsequently, they were deprived of everything they longed for. This is the same fate as their counterparts in the previous generations. They harbored too many doubts.
Hilali/KhanAnd a barrier will be set between them and that which they desire (i.e. At-Taubah (turning to Allah in repentance) and the accepting of Faith etc.), as was done in the past with the people of their kind. Verily, they have been in grave doubt.
H/K/SaheehAnd prevention will be placed between them and what they desire, as was done with their kind before. Indeed, they were in disquieting denial. 35-Surah Fatir
MalikA barrier will be placed between them and what they desired to have as was done with the similar people before them; for they were indeed involved in a misleading suspicion.[54]
QXPAs a result, a barrier will be set between them and what they desired, as will be done for people of their kind of older times. For, behold, they too were lost in doubt, suspicion.
Maulana AliAnd a barrier is placed between them and that which they desire, as was done with their partisans before. Surely they are in a disquieting doubt.
Free MindsAnd they will be separated from what they had desired, as was done for their counterparts before. They have been in grave doubt.
Qaribullah And a barrier is set between them and that which they desire, as it was done before with their like; they were in suspicious doubt. '

George SaleAnd a bar shall be placed between them and that which they shall desire; as it hath been done with those who behaved like them heretofore: Because they have been in a doubt which hath caused scandal.
JM RodwellAnd a gulf shall be between them and that which they shall desire- As was done unto their likes of old, who were lost in the questionings of doubt.

AsadAnd so, a barrier will be set between them and all that they had [ever] desired, [Thus, the impossibility of attaining to the fulfillment of any of their desires - whether positive or negative - sums up, as it were, the suffering of the damned in the life to come.] as will be done to such of their kind as lived before their time: for, behold, they [too] were lost in doubt amounting to suspicion. [I.e., a suspicion that all moral postulates were but meant to deprive them of what they considered to be the "legitimate advantages" of life in this world.]


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      The Sublime Quran, by Dr. Laleh Bakhtiar

 
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