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Compared Translations of the meaning of the Quran

 

# (38) The Letter Sad (Sad)

Compared Translations of the meaning of the Quran - Sura 38
Sad - The Letter Sad
Total Verses: 88


Sad 038:001

38:1 سورة صاد بسم الله الرحمن الرحيم ٛــــ ص والقران ذي الذكر


TransliterationSad waalqur-ani thee alththikri
LiteralS/C/SAD and the Koran (owner) of the reminder/remembrance .

Yusuf AliSad: By the Qur'an, Full of Admonition: (This is the Truth).
PickthalSad. By the renowned Qur'an,
Arberry Sad. By the Koran, containing the Remembrance --
ShakirSuad, I swear by the Quran, full of admonition.
SarwarSad! I swear by the Quran, which is full of reminders of God, (that you are a Messenger).
KhalifaS. (Saad), and the Quran that contains the proof.
Hilali/KhanSad (These letters (Sad etc.) are one of the miracles of the Quran and none but Allah (Alone) knows their meanings). By the Quran full of reminding.
H/K/SaheehSad. By the Qurâ an containing reminder...
MalikSuad.[1]
QXPS. SAAD. As-Sadiq - Full of Truth, this Qur'an is a Profound Reminder. Embracing all that is worth taking to your hearts, it can give you eminence.
Maulana AliTruthful God! By the Qur’an, possessing eminence!
Free MindsS', and the Quran that contains the remembrance.
Qaribullah Saad, by the Holy Reading (Koran) of the Remembrance.

George SaleS. By the Koran full of admonition.
JM RodwellSAD. By the Koran full of warning!

AsadSad. [See Appendix II.] CONSIDER [For an explanation of this rendering of the adjurative particle Wa, see first half of note on 74:32.] this Quran, endowed with all that one ought to remember! [Or: "endowed with eminence" (Zamakhshari), since the term dhikr (lit., "reminder" or "remembrance") has also the connotation of "that which is remembered", i.e., "renown", "fame" and, tropically, "eminence". As regards the rendering preferred by me, see 21:10, where the phrase fihi dhikrukum (relating, as above, to the Quran) has been translated as "wherein is found all that you ought to bear in mind", i.e., in order to attain to dignity and happiness.]



Sad 038:002

38:2 بل الذين كفروا في عزة وشقاق


TransliterationBali allatheena kafaroo fee AAizzatin washiqaqin
LiteralBut those who disbelieved (are) in glory/might/power and defiance/animosity .

Yusuf AliBut the Unbelievers (are steeped) in self-glory and Separatism.
PickthalNay, but those who disbelieve are in false pride and schism.
Arberry nay, but the unbelievers glory in their schism.
ShakirNay! those who disbelieve are in self-exaltation and opposition.
SarwarIn fact, the unbelievers are the ones who are boastful and quarrelsome.
KhalifaThose who disbelieve have plunged into arrogance and defiance.
Hilali/KhanNay, those who desbelieve are in false pride and opposition.
H/K/SaheehBut those who disbelieve are in pride and dissension.
MalikAnd by the Qur’an which is full of admonition! Surely the unbelievers are in sheer arrogance and perverseness.[2]
QXPBut nay, the deniers are lost in false pride and opposition for the sake of opposition. Hence, they split their own personalities forcing themselves into maintaining double standards in life. ('Shiqaq' = Opposition, schism, splitting, split-personality. Double standards; since denial of a reality does not make it disappear).
Maulana AliNay, those who disbelieve are in self-exaltation and opposition.
Free MindsIndeed, those who have disbelieved are in false pride and defiance.
Qaribullah No, the unbelievers exalt in their division.

George SaleVerily the unbelievers are addicted to pride and contention.
JM RodwellIn sooth the Infidels are absorbed in pride, in contention with thee.

AsadBut nay - they who are bent on denying the truth are lost in [false] pride, and [hence] deeply in the wrong. [I.e., they refuse to acknowledge the fact of divine revelation because such an acknowledgment would imply an admission of man's responsibility to God - and this their false pride, manifested in their arrogant belief in man's "self-sufficiency", does not allow them to do. The same idea is expressed in 16:22 and, in a more general way, in 2:206. Cf. also 96:6-7.]



Sad 038:003

38:3 كم اهلكنا من قبلهم من قرن فنادوا ولات حين مناص


TransliterationKam ahlakna min qablihim min qarnin fanadaw walata heena manasin
LiteralHow many from (a) people of one era/generation We destroyed from before them? So they called: "And it is not the time, time for escape (expression) ."

Yusuf AliHow many generations before them did We destroy? In the end they cried (for mercy)- when there was no longer time for being saved!
PickthalHow many a generation We destroyed before them, and they cried out when it was no longer the time for escape!
Arberry How many a generation We destroyed before them, and they called, but time was none to escape.
ShakirHow many did We destroy before them of the generations, then they cried while the time of escaping had passed away.
SarwarHow many ancient generations did We destroy? (On facing Our torment) they cried out for help, but it was too late for them to escape.
KhalifaMany a generation before them we annihilated. They called for help, in vain.
Hilali/KhanHow many a generation We have destroyed before them, and they cried out when there was no longer time for escape!
H/K/SaheehHow many a generation have We destroyed before them, and they [then] called out; but it was not a time for escape.
MalikHow many generations have We destroyed before them? When their doom approached, they all cried out for mercy, but it was no longer the time to be saved.[3]
QXPHow many a generation have We (Our Law of Requital) wiped out before them, and they cried out when it was too late to escape.
Maulana AliHow many a generation We destroyed before them, then they cried when there was no longer time for escape!
Free MindsHow many a generation have We destroyed before them. And they called out when it was far too late.
Qaribullah How many generations have We destroyed before them. They called: 'The time is neither of escape, nor safety. '

George SaleHow many generations have We destroyed before them; and they cried for mercy, but it was not a time to escape.
JM RodwellHow many generations have we destroyed before them! And they cried for mercy but no time was it of escape!

AsadHow many a generation have We destroyed before their time [for this very sin]! [It is to be noted that the term qarn signifies not merely a "generation" but also - and quite frequently in the Quran - "people belonging to a particular period and environment', i.e., a "civilization" in the historical connotation of this word.] And [how] they called [unto Us] when it was too late to escape! [Lit., "while there was no time for escaping".]



Sad 038:004

38:4 وعجبوا ان جاءهم منذر منهم وقال الكافرون هذا ساحر كذاب


TransliterationWaAAajiboo an jaahum munthirun minhum waqala alkafiroona hatha sahirun kaththabun
LiteralAnd they were wondering/astonished/surprised that (a) warner/giver of notice came to them from them, and the disbelievers said: "That (is a) liar/denier/falsifier, (a) magician/sorcerer."

Yusuf AliSo they wonder that a Warner has come to them from among themselves! and the Unbelievers say, "This is a sorcerer telling lies!
PickthalAnd they marvel that a warner from among themselves hath come unto them, and the disbelievers say: This is a wizard, a charlatan.
Arberry Now they marvel that a warner has come to them from among them; and the unbelievers say, 'This is a lying sorcerer.
ShakirAnd they wonder that there has come to them a warner from among themselves, and the disbelievers say: This IS an enchanter, a liar.
SarwarIt seems strange to the pagans that a man from their own people should come to them as a Prophet. The unbelievers have said, "He is only a lying magician".
KhalifaThey wondered that a warner should come to them, from among them. The disbelievers said, "A magician, a liar.
Hilali/KhanAnd they (Arab pagans) wonder that a warner (Prophet Muhammad SAW) has come to them from among themselves! And the disbelievers say: "This (Prophet Muhammad SAW) is a sorcerer, a liar.
H/K/SaheehAnd they wonder that there has come to them a warner from among themselves. And the disbelievers say, "This is a magician and a liar.
MalikThey wonder that a Warner has come to them from among themselves, and the disbelievers say: "He is a sorcerer telling lies![4]
QXPNow these people wonder that a Warner has come to them from their own midst! And the disbelievers say, "This is a wizard, a liar.
Maulana AliAnd they wonder that a warner from among themselves has come to them, and the disbelievers say: This is an enchanter, a liar.
Free MindsAnd they were surprised that a warner has come to them from among themselves. And the rejecters said: "This is a magician, a liar."
Qaribullah They marvel now that, from among themselves, a warner has come to them. The unbelievers say: 'This is a lying sorcerer.

George SaleThey wonder that a warner from among themselves hath come unto them. And the unbelievers said, this man is a sorcerer, and a liar:
JM RodwellAnd they marvel that a warner from among themselves hath come to them; and the Infidels say, "This is a sorcerer, a liar:

AsadNow these [people] deem it strange that a warner should have come unto them from their own midst - and [so] the deniers of the truth are saying: "A [mere] spellbinder is he, a liar! [Although this passage describes, in the first instance, the attitude of the pagan Quraysh towards the Prophet, it touches upon the reluctance of most people, at all times, to recognize "a man from their own midst" - i.e., a human being like themselves - as God-inspired. (See note on 50:2.)]



Sad 038:005

38:5 اجعل الالهة الها واحدا ان هذا لشئ عجاب


TransliterationAjaAAala al-alihata ilahan wahidan inna hatha lashay-on AAujabun
LiteralDid he make the gods one god? That (E) that (is an) astounding/surprising thing (E).

Yusuf Ali"Has he made the gods (all) into one Allah? Truly this is a wonderful thing!"
PickthalMaketh he the gods One Allah? Lo! that is an astounding thing.
Arberry What, has he made the gods One God? This is indeed a marvellous thing.'
ShakirWhat! makes he the gods a single Allah? A strange thing is this, to be sure!
SarwarThey say, "Has he condemned all other gods but One? This is certainly strange".
Khalifa"Did he make the gods into one god? This is really strange."
Hilali/Khan"Has he made the aliha (gods) (all) into One Ilah (God - Allah). Verily, this is a curious thing!"
H/K/SaheehHas he made the gods [only] one God? Indeed, this is a curious thing."
MalikDoes he claim that there is only One God in place of all other gods? Surely this is a strange thing."[5]
QXPDoes he blend all the gods into One God? Behold, this is a thing mind-boggling!"
Maulana AliMakes he the gods a single God? Surely this is a strange thing.
Free Minds"Has he made the gods into One god? This is indeed a strange thing!"
Qaribullah What, has he made the gods One God? This is indeed a wondrous thing. '

George SaleDoth he affirm the gods to be but one God? Surely this is a wonderful thing.
JM RodwellMaketh he the gods to be but one god? A strange thing forsooth is this!"

AsadDoes he claim that all the deities are [but] one God? Verily, a most strange thing is this!" [Divorced from its purely historical background, this criticism acquires a timeless significance, and may be thus paraphrased: "Does he claim that all creative powers and qualities are inherent exclusively in what he conceives as `one God'?" - a paraphrase which illustrates the tendency of many people to attribute a decisive influence on human life - and, hence, a quasi-divine status - to a variety of fortuitous phenomena or circumstances (like wealth, "luck", social position, etc.) rather than to acknowledge the overwhelming evidence, in all observable nature, of God's unique existence.]



Sad 038:006

38:6 وانطلق الملا منهم ان امشوا واصبروا على الهتكم ان هذا لشئ يراد


TransliterationWaintalaqa almalao minhum ani imshoo waisbiroo AAala alihatikum inna hatha lashay-on yuradu
LiteralAnd the assembly/nobles set out that: "Walk and be patient on your gods, that (E) (is) a thing (E) is being wanted/intended ."

Yusuf AliAnd the leader among them go away (impatiently), (saying), "Walk ye away, and remain constant to your gods! For this is truly a thing designed (against you)!
PickthalThe chiefs among them go about, exhorting: Go and be staunch to your gods! Lo! this is a thing designed.
Arberry And the Council of them depart, saying 'Go! Be steadfast to your gods; this is a thing to be desired.
ShakirAnd the chief persons of them break forth, saying: Go and steadily adhere to your gods; this is most surely a thing sought after.
SarwarA group of the pagans walked out of a meeting with the Prophet and told the others, "Let us walk away. Be steadfast in the worship of your gods. This man wants to dominate you.
KhalifaThe leaders announced, "Go and steadfastly persevere in worshiping your gods. This is what is desired.
Hilali/KhanAnd the leaders among them went about (saying): "Go on, and remain constant to your aliha (gods)! Verily, This is a thing designed (against you)!
H/K/SaheehAnd the eminent among them went forth, [saying], "Continue, and be patient over [the defense of] your gods. Indeed, this is a thing intended.
MalikTheir leaders go about saying: "Pay no heed, stand firm in the service of your gods; this slogan of One God is designed against you.[6]
QXPTheir leaders go about saying, "Walk away and hold on to your gods! This, behold, is the only thing to do. And this (mind-boggling thing) seems to be designed with ulterior motives.
Maulana AliAnd the chiefs among them say: Go and steadily adhere to your gods: surely this is a thing intended.
Free MindsAnd the leaders among them went out: "Walk away, and remain patient to your gods. This thing can be turned back."
Qaribullah Their assembly left (saying): 'Go, and be patient to your gods, this is something to be desired.

George SaleAnd the chief men among them departed, saying to one another, go, and persevere in the worship of your gods: Verily this is the thing which is designed.
JM RodwellAnd their chiefs took themselves off. "Go, said they, and cleave steadfastly to your gods. Ye see the thing aimed at.

AsadAnd their leaders launch forth [thus]: "Go ahead, and hold steadfastly onto your deities: this, behold, is the only thing to do! [Lit., "a thing desired" or "to be desired", i.e., a sensible course of action.]



Sad 038:007

38:7 ماسمعنا بهذا في الملة الاخرة ان هذا الا اختلاق


TransliterationMa samiAAna bihatha fee almillati al-akhirati in hatha illa ikhtilaqun
LiteralWe did not hear/listen with that in the religion/faith the last, that (E) that is except creations/inventions.

Yusuf Ali"We never heard (the like) of this among the people of these latter days: this is nothing but a made-up tale!"
PickthalWe have not heard of this in later religion. This is naught but an invention.
Arberry We have not heard of this in the last religion; this is surely an invention.
ShakirWe never heard of this in the former faith; this is nothing but a forgery:
SarwarWe have heard nothing like this in the latest religion. This is only his own false invention.
Khalifa"We never heard of this from the religion of our fathers. This is a lie.
Hilali/Khan"We have not heard (the like) of this among the people of these later days. This is nothing but an invention!
H/K/SaheehWe have not heard of this in the latest religion. This is not but a fabrication.
MalikWe have not heard such a thing from anyone of the people of latter days (Jews and Christians): it is nothing but a fabrication.[7]
QXPWe have never heard of this in the latest religion. This (concept of One God) is nothing but a made-up tale! (Even the Christians subscribe to a Triune God).
Maulana AliWe never heard of this in the former faith: this is nothing but a forgery.
Free Minds"We never heard of this from the people before us. This is but an innovation."
Qaribullah We never heard of this in the former religion. It is nothing but an invention.

George SaleWe have not heard any thing like this in the last religion: This is no other than a false contrivance.
JM RodwellWe heard not of this in the previous creed. It is but an imposture:

AsadNever did we hear of [a claim like] this in any faith of latter days! [I.e., "in any of the faiths prevalent in our days": an oblique reference to Christianity and its dogma of the Trinity, which contrasts with the Quranic concept of God's oneness and uniqueness, as well as to any other faith based on the belief in a multiplicity or multiform incarnation of divine powers (e.g., Hinduism with its triad of Brahma, Vishnu and Shiva).] It is nothing but [a mortal man's] invention!



Sad 038:008

38:8 ءانزل عليه الذكر من بيننا بل هم في شك من ذكري بل لما يذوقوا عذاب


TransliterationAonzila AAalayhi alththikru min baynina bal hum fee shakkin min thikree bal lamma yathooqoo AAathabi
LiteralIs the reminder/remembrance descended on (to) him from between us? But they are in doubt/suspicion from My remembrance/reminder, but till now they did not taste/experience My torture.

Yusuf Ali"What! has the Message been sent to him - (Of all persons) among us?"...but they are in doubt concerning My (Own) Message! Nay, they have not yet tasted My Punishment!
PickthalHath the reminder been unto him (alone) among us? Nay, but they are in doubt concerning My reminder; nay but they have not yet tasted My doom.
Arberry What, has the Remembrance been sent down on him out of us all?' Nay, but they are in doubt of My Remembrance; nay, they have not yet tasted My chastisement.
ShakirHas the reminder been revealed to him from among us? Nay! they are in doubt as to My reminder. Nay! they have not yet tasted My chastisement!
SarwarCan it be that he alone has received the Quran?" In fact, they have doubts about My Quran and this is because they have not yet faced (My) torment.
Khalifa"Why did the proof come down to him, instead of us?" Indeed, they are doubtful of My proof. Indeed, they have not yet tasted My retribution.
Hilali/Khan"Has the Reminder been sent down to him (alone) from among us?" Nay! but they are in doubt about My Reminder (this Quran)! Nay, but they have not tasted (My) Torment!
H/K/SaheehHas the message been revealed to him out of [all of] us? Rather, they are in doubt about My message. Rather, they have not yet tasted My punishment.
MalikIs he the only fit person among us to whom the admonition is revealed?" But in fact they doubt My admonition, for they have not yet tasted My punishment.[8]
QXPWhat! Has the Reminder come down only to him among us?" Nay, in fact, it is My Own Reminder that they distrust (and not you O Prophet). Nay, they have not yet tasted My Requital.
Maulana AliHas the Reminder been revealed to him from among us? Nay, they are in doubt as to My Reminder. Nay, they have not yet tasted My chastisement.
Free Minds"Has the remembrance been sent down to him, from between all of us!" Indeed, they are doubtful of My reminder. Indeed, they have not yet tasted My retribution.
Qaribullah What, out of all of us, has the Remembrance been sent down to him (Prophet Muhammad)? ' No, they are doubtful about My Remembrance, no, they have not yet tasted My punishment.

George SaleHath an admonition been sent unto him preferably to any other among us? Verily they are in a doubt concerning my admonition: But they have not yet tasted my vengeance.
JM RodwellTo him alone of us all hath a book of warning been sent down?" Yes! they are in doubt as to my warnings, for they have not yet tasted my vengeance.

AsadWhat! Upon him alone from among all of us should a [divine] reminder have been bestowed from on high?" Nay, but it is My Own reminder that they distrust! [Lit., "that they are in doubt of": i.e., it is not the personality of the Prophet that fills them with distrust, but, rather, the substance of the message proclaimed by him - and, in particular, his insistence on God's absolute oneness and uniqueness, which runs counter to their habits of thought and social traditions.] Nay, they have not yet tasted the suffering which I do impose! [Sc., "on people who refuse to accept the truth".]



Sad 038:009

38:9 ام عندهم خزائن رحمة ربك العزيز الوهاب


TransliterationAm AAindahum khaza-inu rahmati rabbika alAAazeezi alwahhabi
LiteralOr at them (is) your Lord's safes/storages (of) mercy, the glorious/mighty the grantor/presenter?

Yusuf AliOr have they the treasures of the mercy of thy Lord,- the Exalted in Power, the Grantor of Bounties without measure?
PickthalOr are theirs the treasures of the mercy of thy Lord, the Mighty, the Bestower?
Arberry Or have they the treasuries of thy Lord's mercy, the All-mighty, the All-giving?
ShakirOr is it that they have the treasures of the mercy of your Lord, the Mighty, the great Giver?
SarwarDo they possess the treasures of the mercy of your, (Muhammad's), Lord, the Majestic and Munificent God?.
KhalifaDo they own the treasures of mercy of your Lord, the Almighty, the Grantor.
Hilali/KhanOr have they the treasures of the Mercy of your Lord, the All-Mighty, the Real Bestower?
H/K/SaheehOr do they have the depositories of the mercy of your Lord, the Exalted in Might, the Bestower?
MalikDo they have the treasures of the mercy of your Lord, the All-Mighty, the Munificent One.[9]
QXPOr with them are the treasures of your Lord's Grace? - The Almighty, the Grantor of Gifts.
Maulana AliOr, have they the treasures of the mercy of thy Lord, the Mighty, the Great Giver?
Free MindsOr do they have the treasures of mercy of your Lord, the Noble, the Grantor.
Qaribullah Or, have they the treasuries of the Mercy of your Lord, the Almighty, the Giving?

George SaleAre the treasuries of the mercy of thy Lord, the mighty, the munificent God, in their hands?
JM RodwellAre the treasures of the mercy of thy Lord, the Mighty, the bounteous, in their hands?

AsadOr do they [think that they] own the treasures of thy Sustainer's grace - [the grace] of the Almighty, the Giver of Gifts? [I.e., "Do they think that it is for them to decide as to who should and who should not be graced with divine revelation?"



Sad 038:010

38:10 ام لهم ملك السماوات والارض ومابينهما فليرتقوا في الاسباب


TransliterationAm lahum mulku alssamawati waal-ardi wama baynahuma falyartaqoo fee al-asbabi
LiteralOr for them (is) the skies'/space's and the earth's/Planet Earth's and what (is) between them (B)'s ownership/kingdom ? So they should ascend/climb in the reasons/connections .

Yusuf AliOr have they the dominion of the heavens and the earth and all between? If so, let them mount up with the ropes and means (to reach that end)!
PickthalOr is the kingdom of the heavens and the earth and all that is between them theirs? Then let them ascend by ropes!
Arberry Or is theirs the kingdom of the heavens and earth and of what between them is? Why, then let them ascend the cords!
ShakirOr is it that theirs is the kingdom of the heavens and the earth and what is between them? Then let them ascend by any
SarwarDo they own the heavens and the earth and all that is between them? Let them try on their own to block (the ways of heavens so that Our revelations cannot come to you).
KhalifaDo they possess the sovereignty of the heavens and the earth, and everything between them? Let them help themselves.
Hilali/KhanOr is it that the dominion of the heavens and the earth and all that is between them is theirs? If so, let them ascend up with means (to the heavens)!
H/K/SaheehOr is theirs the dominion of the heavens and the earth and what is between them? Then let them ascend through [any] ways of access.
MalikOr do they have sovereignty over the heavens and the earth and all that lies between them? If so, let them ascend by any means to be in a position of dictating to Allah according to their wishes.[10]
QXPOr is it that theirs is the Kingdom of the heavens and the earth, and all that is between them? If so, let them ascend to Supremacy by all means.
Maulana AliOr is the kingdom of the heavens and the earth and what is between them theirs? Then let them rise higher in means.
Free MindsOr do they possess the dominion of the heavens and the Earth, and all that is between them? Then let them bring their own solutions.
Qaribullah Or, is theirs the Kingdom of the heavens and the earth and all that is between them? Then let them ascend by (their) means!

George SaleIs the kingdom of the heavens and the earth, and of whatever is between them, in their possession? If it be so, let them ascend by steps unto heaven.
JM RodwellIs the kingdom of the heavens and of the earth and of all that is between them theirs? Then let them mount up by cords!

AsadOr [that] the dominion over the heavens and the earth and all that is between them is theirs? Why, then, let them try to ascend [to God-like power] by all [conceivable] means! [I.e., "Do they think that human beings are so highly endowed that they are bound to attain, some day, to mastery over the universe and all nature, and thus to God-like power?" Cf. in this connection 96:6-8 and the corresponding note. As regards my rendering of al-asbab as "all [conceivable] means", see note on 18:84.]



Sad 038:011

38:11 جند ماهنالك مهزوم من الاحزاب


TransliterationJundun ma hunalika mahzoomun mina al-ahzabi
LiteralSoldiers/warriors from the groups/parties at that place and time (are) defeated .

Yusuf AliBut there - will be put to flight even a host of confederates.
PickthalA defeated host are (all) the factions that are there.
Arberry A very host of parties is routed there!
ShakirA host of deserters of the allies shall be here put to flight.
SarwarThey are only a small band among the defeated confederate tribes.
KhalifaInstead, whatever forces they can muster - even if all their parties banded together - will be defeated.
Hilali/Khan(As they denied Allahs Message) they will be a defeated host like the confederates of the old times (who were defeated).
H/K/Saheeh[They are but] soldiers [who will be] defeated there among the companies [of disbelievers].
MalikTheir faction is no more than an army who will be beaten right here.[11]
QXPBut here it is! Defeated confederates are these, however closely they might band together.
Maulana AliWhat an army of the allies is here put to flight!
Free MindsThe opposing troops they have gathered will be defeated.
Qaribullah The army is defeated as (were) the confederates.

George SaleBut any army of the confederates shall even here be put to flight.
JM RodwellAny army of the confederates shall here be routed.

Asad[But] there it is: any and all human beings, however [strongly] leagued together, are bound to suffer defeat [whenever they refuse to accept the truth]. [The collective noun jund, which primarily denotes "a host" or "an army", has also the meaning of "created beings", in this context obviously human beings; in combination with the particle ma, "any number of human beings". The term hizb (of which ahzab is the plural), on the other hand, denotes "a party" or "a group of people of the same mind" or "people leagued together", i.e., for a definite purpose.]



Sad 038:012

38:12 كذبت قبلهم قوم نوح وعاد وفرعون ذو الاوتاد


TransliterationKaththabat qablahum qawmu noohin waAAadun wafirAAawnu thoo al-awtadi
LiteralNoah's, and Aad's, and Pharaoh's nation, (owner) of the stakes/pegs/nails denied/falsified before them.

Yusuf AliBefore them (were many who) rejected messengers,- the people of Noah, and 'Ad, and Pharaoh, the Lord of Stakes,
PickthalThe folk of Noah before them denied (their messenger) and (so did the tribe of) A'ad, and Pharaoh firmly planted,
Arberry Cried lies before them the people of Noah, and Ad, and Pharaoh, he of the tent-pegs,
ShakirThe people of Nuh and Ad, and Firon, the lord of spikes, rejected (messengers) before them.
SarwarThe people of Noah, Ad and the dominating Pharaoh had rejected Our revelations.
KhalifaDisbelieving before them were the people of Noah, `Aad, and the mighty Pharaoh.
Hilali/KhanBefore them (were many who) belied Messengers, the people of Nooh (Noah); and Ad; and Firaun (Pharaoh) the man of stakes (with which he used to punish the people),
H/K/SaheehThe people of Noah denied before them, and [the tribe of] Aad and Pharaoh, the owner of stakes,
MalikBefore them the people of Noah, `Ad and Pharoah, the man of stakes, denied their Messengers,[12]
QXPAnd before them denied the Truth, the people of Noah, Aad and Pharaoh of the firm stakes. ('Zil-awtad' could indicate 'the lord of the Pyramids').
Maulana AliThe people of Noah, and ‘Ad, and Pharaoh, the lord of hosts, rejected (prophets) before them,
Free MindsDisbelieving before them were the people of Noah, 'Aad, and Pharaoh with the planks.
Qaribullah Before them the nations of Noah, Aad and Pharaoh, and he of the tentpegs belied,

George SaleThe people of Noah, and the tribe of Ad, and Pharaoh the contriver of the stakes,
JM RodwellBefore them the people of Noah and Ad and Pharaoh the impaler treated their prophets as impostors;

AsadTo the truth gave the lie aforetime [Lit., "before them", i.e., before the people who opposed or oppose Muhammad's message.] Noah's people, and [the tribe of] Ad, and Pharaoh of the [many] tent-poles, [In classical Arabic, this ancient bedouin term is used idiomatically as a metonym for "mighty dominion" or "firmness of power" (Zamakhshari). The number of poles supporting a bedouin tent is determined by its size, and the latter has always depended on the status and power of its owner: thus, a mighty chieftain is often alluded to as "he of many tent-poles".]



Sad 038:013

38:13 وثمود وقوم لوط واصحاب الايكة اولئك الاحزاب


TransliterationWathamoodu waqawmu lootin waas-habu al-aykati ola-ika al-ahzabu
LiteralAnd Thamud and Lot's nation, and owners/company (of) the thicket/dense tangled trees, those are the groups/parties.

Yusuf AliAnd Thamud, and the people of Lut, and the Companions of the Wood; - such were the Confederates.
PickthalAnd (the tribe of) Thamud, and the folk of Lot, and the dwellers in the wood: these were the factions.
Arberry and Thamood, and the people of Lot, and the men of the Thicket - those were the parties;
ShakirAnd Samood and the people of Lut and the dwellers of the thicket; these were the parties.
SarwarSo also did the people of Thamud, Lot, and the dwellers of the Forest.
KhalifaAlso, Thamoud, the people of Lot, the dwellers of the Woods (of Midyan); those were the opponents.
Hilali/KhanAnd Thamood, and the people of Lout (Lot), and the dwellers of the wood; such were the confederates.
H/K/SaheehAnd [the tribe of] Thamud and the people of Lot and the companions of the thicket. Those are the companies.
MalikSo did Thamud, the people of Lot and those of Aiykah (the people of Median) - all divided themselves into factions;[13]
QXPAnd Thamud, and the people of Lot, and the dwellers of the Wood-dales (of Midyan). And they were clans strongly banded.
Maulana AliAnd Thamud and the people of Lot and the dwellers of the thicket. These were the parties (opposing Truth).
Free MindsAnd Thamud, and the people of Lot, the dwellers of the Woods; such were the opponents.
Qaribullah Thamood, the nation of Lot and the dwellers of the Thicket such were the confederates.

George Saleand the tribe of Thamud, and the people of Lot, and the inhabitants of the wood near Madian, accused the prophets of imposture before them: These were the confederates against the messengers of God.
JM RodwellAnd Themoud, and the people of Lot, and the dwellers in the forest: these were the confederates.

Asadand [the tribe of] Thamud, and the people of Lot, and the dwellers of the wooded dales [of Madyan]: they all were leagued together, [as it were, in their unbelief:]



Sad 038:014

38:14 ان كل الا كذب الرسل فحق عقاب


TransliterationIn kullun illa kaththaba alrrusula fahaqqa AAiqabi
LiteralThat (E) each/all except they did (without exception) lied/denied/falsified the messengers, so (they) deserved My punishment.

Yusuf AliNot one (of them) but rejected the messengers, but My punishment came justly and inevitably (on them).
PickthalNot one of them but did deny the messengers, therefor My doom was justified,
Arberry not one, that cried not lies to the Messengers, so My retribution was just.
ShakirThere was none of them but called the messengers liars, so just was My retribution.
SarwarEach of them who rejected the Messenger become subject to Our punishment.
KhalifaEach of them disbelieved the messengers and thus, My retribution was inevitable.
Hilali/KhanNot one of them but belied the Messengers, therefore My Torment was justified,
H/K/SaheehEach of them denied the messengers, so My penalty was justified.
Malikall charged their Messengers liars, so just was my torment of annihilating them.[14]
QXPAll of them accused the Messengers of lying. Hence, My Law justly grasped them.
Maulana AliNot one of them but rejected the messengers, so just was My retribution.
Free MindsEach of them disbelieved the messengers, therefore My retribution came to be.
Qaribullah There was not one of those that did not belie the Messengers. Therefore, My retribution was realized.

George SaleAll of them did no other than accuse their Apostles of falsehood: Wherefore my vengeance hath been justly executed upon them.
JM RodwellNought did they all but charge the apostles with falsehood: Just, therefore, the retribution.

Asadnot one [was there] but gave the lie to the apostles - and thereupon My retribution fell due.



Sad 038:015

38:15 وماينظر هؤلاء الا صيحة واحدة مالها من فواق


TransliterationWama yanthuru haola-i illa sayhatan wahidatan ma laha min fawaqin
LiteralAnd those do not look/see/watch except (for) one loud strong cry/torture raid, (there is) nothing from (a) recovery/awakening for it.

Yusuf AliThese (today) only wait for a single mighty Blast, which (when it comes) will brook no delay.
PickthalThese wait for but one Shout, there will be no second thereto.
Arberry These are only awaiting for a single Cry, to which there is no delay.
ShakirNor do these await aught but a single cry, there being no delay in it.
SarwarThey had only to wait for the single inevitable blast.
KhalifaThese people can expect a single blow, from which they never recover.
Hilali/KhanAnd these only wait for a single Saihah (shout (i.e. the blowing of the Trumpet by the angel Israfil Sarafil)) there will be no pause or ending thereto (till everything will perish except Allah (the only God full of Majesty, Bounty and Honour)).
H/K/SaheehAnd these [disbelievers] await not but one blast [of the Horn]; for it there will be no delay.
MalikThese people also await nothing but a single mighty Blast - the one which none may retard.[15]
QXPNow these people only wait a single Blast from which they recover not.
Maulana AliAnd these wait but for one cry, wherein there is no delay.
Free MindsAnd what these people are waiting for is a single scream, from which they will not recover.
Qaribullah These only wait for a single Shout for which there will be no delay.

George SaleAnd these wait only for one sounding of the trumpet; which there shall be no deferring.
JM RodwellAnd these (Meccans) await but one single trumpet blast-There shall be no delaying it-

AsadAnd they [who now deny the truth - they, too,] have but to wait for one single blast [of punishment to overtake them]: it shall not be delayed a whit. [Sc., "beyond the term set for it by God".]



Sad 038:016

38:16 وقالوا ربنا عجل لنا قطنا قبل يوم الحساب


TransliterationWaqaloo rabbana AAajjil lana qittana qabla yawmi alhisabi
LiteralAnd they said: "Our Lord hurry/hasten/speed for us our share/prize voucher/accounting book before the Account Day/Resurrection Day."

Yusuf AliThey say: "Our Lord! hasten to us our sentence (even) before the Day of Account!"
PickthalThey say: Our Lord! Hasten on for us our fate before the Day of Reckoning.
Arberry They say, 'Our Lord, hasten to us our share before the Day of Reckoning.'
ShakirAnd they say: O our Lord! hasten on to us our portion before the day of reckoning.
SarwarThey scornfully said, "Lord, show us the record of our deeds before the day when everyone must present the account of their deeds.".
KhalifaThey challenged: "Our Lord, why do you not rush the retribution for us, before the Day of Reckoning."
Hilali/KhanThey say: "Our Lord! Hasten to us Qittana (i.e. our Record of good and bad deeds so that we see it) before the Day of Reckoning!"
H/K/SaheehAnd they say, "Our Lord, hasten for us our share [of the punishment] before the Day of Account"
MalikThey say: "Our Lord, hasten our doom for us before the Day of Reckoning."[16]
QXPAnd they mock, "Our Lord! Bring for us our sentence before the Day of Account."
Maulana AliAnd they say: Our Lord, hasten on for us our portion before the day of Reckoning.
Free MindsAnd they said: "Our Lord, hasten for us our punishment, before the Day of Reckoning."
Qaribullah They say: 'Our Lord, hasten to us our share before the Day of Recompense. '

George SaleAnd they scoffingly say, O Lord, hasten our sentence unto us, before the day of account.
JM RodwellYet they dare to say, "O our Lord! hasten our lot to us, before the day of reckoning."

AsadAs it is, they say [mockingly]: "O our Sustainer! Hasten on to us our share [of punishment even] before the Day of Reckoning!" [Cf. 8:32. This mocking "demand" of the unbelievers is mentioned in several other places in the Quran.]



Sad 038:017

38:17 اصبر على مايقولون واذكر عبدنا داؤود ذا الايد انه اواب


TransliterationIsbir AAala ma yaqooloona waothkur AAabdana dawooda tha al-aydi innahu awwabun
LiteralBe patient on what they say, and mention/remember Our worshipper/slave David, (owner) of the power/strength/force, that he truly is repentant/returning.

Yusuf AliHave patience at what they say, and remember our servant David, the man of strength: for he ever turned (to Allah).
PickthalBear with what they say, and remember Our bondman David, lord of might, Lo! he was ever turning in repentance (toward Allah).
Arberry Bear patiently what they say, and remember Our servant David, the man of might; he was a penitent.
ShakirBear patiently what they say, and remember Our servant Dawood, the possessor of power; surely he was frequent m returning (to Allah).
Sarwar(Muhammad), bear patiently what they say and recall Our servant, David, who had strong hands and who was most repentant.
KhalifaBe patient in the face of their utterances, and remember our servant David, the resourceful; he was obedient.
Hilali/KhanBe patient (O Muhammad SAW) of what they say, and remember Our slave Dawood (David), endued with power. Verily, he was ever oft-returning in all matters and in repentance (toward Allah).
H/K/SaheehBe patient over what they say and remember Our servant, David, the possessor of strength; indeed, he was one who repeatedly turned back [to Allah].
MalikO Prophet, have patience at what they say, and remember Our servant David, the man of strength, who was frequent in turning to Allah for guidance.[17]
QXPBear with patience whatever they may say, and remember Our servant David, the man of strength and resources. He always turned unto Us.
Maulana AliBear patiently what they say, and remember Our servant David, the possessor power. He ever turned (to Allah).
Free MindsBe patient to what they say, and recall Our servant David, the resourceful. He was obedient.
Qaribullah Bear patiently with what they say, and remember Our worshiper David, a man of might. He was ever turning in repentance.

George SaleDo thou patiently bear that which they utter: And remind them of our servant David, indued with strength; for he was one who seriously turned himself unto God.
JM RodwellPut thou up with what they say: and remember our servant David, a man strong of hand, one who turned him to Us in penitence:

Asad[But] bear thou with patience whatever they may say, and remember Our servant David, him who was endowed with [so much] inner strength! He, verily, would always turn unto Us:



Sad 038:018

38:18 انا سخرنا الجبال معه يسبحن بالعشي والاشراق


TransliterationInna sakhkharna aljibala maAAahu yusabbihna bialAAashiyyi waal-ishraqi
LiteralThat We, We manipulated/subjugated the mountains with him, they praise/glorify at the evening/first darkness and the sun rise.

Yusuf AliIt was We that made the hills declare, in unison with him, Our Praises, at eventide and at break of day,
PickthalLo! We subdued the hills to hymn the praises (of their Lord) with him at nightfall and sunrise,
Arberry With him We subjected the mountains to give glory at evening and sunrise,
ShakirSurely We made the mountains to sing the glory (of Allah) in unison with him at the evening and the sunrise,
SarwarWe made the mountains join him in glorifying Us in the evening and in the morning.
KhalifaWe committed the mountains in his service, glorifying with him night and day.
Hilali/KhanVerily, We made the mountains to glorify Our Praises with him (Dawood (David)) in the Ashi (i.e. after the mid-day till sunset) and Ishraq (i.e. after the sunrise till mid-day).
H/K/SaheehIndeed, We subjected the mountains [to praise] with him, exalting [Allah] in the [late] afternoon and [after] sunrise.
MalikWe made the mountains join him in Our praises at evening and the sunrise.[18]
QXPBehold, We subdued for him the strong Mountain Tribes that strove along with him night and day.
Maulana AliTruly We made the mountains subject to him, glorifying (Allah) at nightfall and sunrise,
Free MindsWe committed the mountains to glorify with him, during dusk and dawn.
Qaribullah We subjected the mountains to exalt (Me) with him in the evening and at sunrise,

George SaleWe compelled the mountains to celebrate our praise with him, in the evening and at sun-rise,
JM RodwellWe constrained the mountains to join with him in lauds at even and at sunrise;

Asad[and for this,] behold, We caused [Lit., "We compelled" or "constrained".] the mountains to join him in extolling Our limitless glory at eventide and at sunrise,



Sad 038:019

38:19 والطير محشورة كل له اواب


TransliterationWaalttayra mahshooratan kullun lahu awwabun
LiteralAnd the birds gathered, each/all for him (are) returning .

Yusuf AliAnd the birds gathered (in assemblies): all with him did turn (to Allah).
PickthalAnd the birds assembled; all were turning unto Him.
Arberry and the birds, duly mustered, every one to him reverting;
ShakirAnd the birds gathered together; all joined in singing with him.
SarwarWe made the birds assemble around him in flocks.
KhalifaAlso the birds were committed to serve him; all were obedient to him.
Hilali/KhanAnd (so did) the birds assembled: all with him (Dawood (David)) did turn (to Allah i.e. glorified His Praises).
H/K/SaheehAnd the birds were assembled, all with him repeating [praises].
MalikAnd the birds, too, with all their flocks, join in singing with him.[19]
QXPAnd the nomad riders of the Ta'er Tribe were all obedient to him. (21:79), (27:16), (34:10).
Maulana AliAnd the birds gathered together. All were obedient to him.
Free MindsAnd the birds were gathered; all were obedient to him.
Qaribullah and the birds, too, gathered each obedient to him.

George Saleand also the birds, which gathered themselves together unto him: All of them returned frequently unto him for this purpose.
JM RodwellAnd the birds which flocked to him, and would all return to him oft;

Asadand [likewise] the birds in their assemblies: [See surah 21:79.] [together] they all Would turn again and again unto Him [who had created them].



Sad 038:020

38:20 وشددنا ملكه واتيناه الحكمة وفصل الخطاب


TransliterationWashadadna mulkahu waataynahu alhikmata wafasla alkhitabi
LiteralAnd We strengthened/supported his ownership/kingdom, and We gave/brought him the wisdom and judgment/decision (of) the speech/address/conversation.

Yusuf AliWe strengthened his kingdom, and gave him wisdom and sound judgment in speech and decision.
PickthalWe made his kingdom strong and gave him wisdom and decisive speech.
Arberry We strengthened his kingdom, and gave him wisdom and speech decisive.
ShakirAnd We strengthened his kingdom and We gave him wisdom and a clear judgment.
SarwarWe strengthened his kingdom, giving him wisdom and the power of sound Judgment.
KhalifaWe strengthened his kingship, and endowed him with wisdom and good logic.
Hilali/KhanWe made his kingdom strong and gave him Al-Hikmah (Prophethood, etc.) and sound judgement in speech and decision.
H/K/SaheehAnd We strengthened his kingdom and gave him wisdom and discernment in speech.
MalikWe strengthened his kingdom and gave him wisdom and sound judgment in speech and decision.[20]
QXPWe strengthened his Kingdom and gave him wisdom and good judgment. And We endowed him with the ability to make just decisions, and speak eloquently. (17:39), (43:63).
Maulana AliAnd We strengthened his kingdom and We gave him wisdom and a clear judgment.
Free MindsAnd We strengthened his kingship, and We gave him the wisdom and the ability to make sound judgement.
Qaribullah We made his kingdom strong and gave him wisdom and decisive speech.

George SaleAnd We established his kingdom, and gave him wisdom and eloquence of speech.
JM RodwellAnd we stablished his kingdom: and wisdom, and skill to pronounce clear decisions, did we bestow on him.

AsadAnd We strengthened his dominion, and bestowed upon him wisdom and sagacity in judgment.



Sad 038:021

38:21 وهل اتاك نبأ الخصم اذ تسوروا المحراب


TransliterationWahal ataka nabao alkhasmi ith tasawwaroo almihraba
LiteralDid information/news (of) the disputers/adversaries/arguers come to you, when they climbed/scaled the center of the house/center of the assembly ?

Yusuf AliHas the Story of the Disputants reached thee? Behold, they climbed over the wall of the private chamber;
PickthalAnd hath the story of the litigants come unto thee? How they climbed the wall into the royal chamber;
Arberry Has the tiding of the dispute come to thee? When they scaled the Sanctuary,
ShakirAnd has there come to you the story of the litigants, when they made an entry into the private chamber by ascending over the walls?
SarwarHave you heard the news of the disputing parties who climbed the walls of the prayer room
KhalifaHave you received news of the feuding men who sneaked into his sanctuary?
Hilali/KhanAnd has the news of the litigants reached you? When they climbed over the wall into (his) Mihrab (a praying place or a private room,).
H/K/SaheehAnd has there come to you the news of the adversaries, when they climbed over the wall of [his] prayer chamber
MalikHave you heard the story of the two litigants who made an entry into his private chamber through climbing over the wall?[21]
QXPHave you heard of the story of the two disputing men when they climbed the wall into his private chamber?
Maulana AliAnd has the story of the adversaries come to thee? When they made an entry into the private chamber by climbing the wall --
Free MindsDid the news come to you of the disputing party who came over into the temple enclosure?
Qaribullah Has the news of the dispute reached you (Prophet Muhammad)? When they scaled the Sanctuary

George SaleHath the story of the two adversaries come to thy knowledge; when they ascended over the wall into the upper apartment,
JM RodwellHath the story of the two pleaders reached thee, O Muhammad, when they mounted the walls of his closet?

AsadAND YET, has the story of the litigants come within thy ken - [the story of the two] who surmounted the walls of the sanctuary [in which David prayed]? [The story which, according to the oldest sources at our disposal, is alluded to in verses 21-26 affects the question as to whether God's elect, the prophets - all of whom were endowed, like David, with "wisdom and sagacity in judgment" - could or could not ever commit a sin: in other words, whether they, too, were originally subject to the weaknesses inherent in human nature as such or were a priori endowed with an essential purity of character which rendered each of them incapable of sinning" (masum). In the form in which it has been handed down from the earliest authorities (including, according to Tabari and Baghawi, Companions like Abd Allah ibn Abbas and Anas ibn Malik, as well as several of the most prominent of their immediate successors), the story contradicts the doctrine - somewhat arbitrarily developed by Muslim theologians in the course of the centuries - that prophets cannot sin by virtue of their very nature, and tends to show that their purity and subsequent sinless ness is a result of inner struggles and trials and, thus, represents in each case a moral achievement rather than an inborn quality. As narrated in some detail by Tabari and other early commentators, David fell in love with a beautiful woman whom he accidentally observed from his roof terrace. On inquiring, he was told that she was the wife of one of his officers, named Uriah. Impelled by his passion, David ordered his field-commander to place Uriah in a particularly exposed battle position, where he would be certain to be killed; and as soon as his order was fulfilled and Uriah died, David married the widow (who subsequently became the mother of Solomon). This story agrees more or less with the Old Testament, which gives the woman's name as Bath-Sheba (II Samuel xi), barring the Biblical allegation that David committed adultery with her before Uriah's death (ibid. xi, 4-5) - an allegation which has always been rejected by Muslims as highly offensive and slanderous: cf. the saying of the fourth Caliph, Ali ibn Abi Talib (quoted by Zamakhshari on the authority of Said ibn al-Musayyab): "If anyone should narrate the story of David in the manner in which the story-tellers narrate it, I will have him flogged with one hundred and sixty stripes - for this is a [suitable] punishment for slandering prophets" (thus indirectly recalling the Quranic ordinance, in 24:4, which stipulates flogging with eighty stripes for accusing ordinary persons of adultery without legal proof). According to most of the commentators, the two "litigants" who suddenly appeared before David were angels sent to bring home to him his sin. It is possible, however, to see in their appearance an allegory of David's own realization of having sinned: voices of his own conscience which at last "surmounted the walls" of the passion that had blinded him for a time.]



Sad 038:022

38:22 اذ دخلوا على داؤود ففزع منهم قالوا لاتخف خصمان بغى بعضنا على بعض فاحكم بيننا بالحق ولاتشطط واهدنا الى سواء الصراط


TransliterationIth dakhaloo AAala dawooda fafaziAAa minhum qaloo la takhaf khasmani bagha baAAduna AAala baAAdin faohkum baynana bialhaqqi wala tushtit waihdina ila sawa-i alssirati
LiteralWhen they entered on (to) David, so He was frightened/terrified from them, they said: "Do not fear (we are) two disputers/adversaries/arguers, some of us oppressed/transgressed on some (over each other), so judge/rule between us with the truth/just , and do not be unjust , and guide us to the road's/way's middle/straightness ."

Yusuf AliWhen they entered the presence of David, and he was terrified of them, they said: "Fear not: we are two disputants, one of whom has wronged the other: Decide now between us with truth, and treat us not with injustice, but guide us to the even Path..
PickthalHow they burst in upon David, and he was afraid of them. They said: Be not afraid! (We are) two litigants, one of whom hath wronged the other, therefor judge aright between us; be not unjust; and show us the fair way.
Arberry when they entered upon David, and he took fright at them; and they said, 'Fear not; two disputants we are -- one of us has injured the other; so judge between us justly, and transgress not, and guide us to the right path.'
ShakirWhen they entered in upon Dawood and he was frightened at them, they said: Fear not; two litigants, of whom one has acted wrongfully towards the other, therefore decide between us with justice, and do not act unjustly, and guide us to the right way.
Sarwarand entered where David was (praying). He was frightened, so they said, "Do not be afraid. We are only two disputing parties of which one of us has transgressed against the other. Judge between us with truth and justice and guide us to the right path".
KhalifaWhen they entered his room, he was startled. They said, "Have no fear. We are feuding with one another, and we are seeking your fair judgment. Do not wrong us, and guide us in the right path.
Hilali/KhanWhen they entered in upon Dawood (David), he was terrified of them, they said: "Fear not! (We are) two litigants, one of whom has wronged the other, therefore judge between us with truth, and treat us not with injustice, and guide us to the Right Way.
H/K/SaheehWhen they entered upon David and he was alarmed by them? They said, "Fear not. [We are] two adversaries, one of whom has wronged the other, so judge between us with truth and do not exceed [it] and guide us to the sound path.
MalikWhen they entered in upon David and he became terrified. They said: "Have no fear, we are two litigants, one of whom has wronged the other. Judge rightly between us and do not be unjust, and guide us to the Right Way.[22]
QXPWhen they breached his privacy, he was startled. They said, "Be not startled!" We both are disputing with each other as to who has done wrong to the other. Therefore, judge fairly between us, deviate not from equity and guide us to the even path."
Maulana AliWhen they came upon David so he was afraid of them. They said: Fear not; two litigants, of whom one has wronged the other, so decide between us with justice, and act not unjustly, and guide us to the right way.
Free MindsWhen they entered upon David, he was startled by them. They said: "Have no fear. We are two who have disputed, and one has wronged the other, so judge between us with truth, and do not wrong us, and guide us to the right path."
Qaribullah they went to David whereupon he was afraid of them, but they said: 'Do not be afraid, we are two that have a dispute, one of us has wronged the other. Judge between us justly, and do not transgress, and guide us to the Right Path.

George Salewhen thy went in unto David, and he was afraid of them? They said, fear not: We are two adversaries who have a controversy to be decided. The one of us hath wronged the other: Wherefore judge between us with truth, and be not unjust; and direct us into the even way.
JM RodwellWhen they entered in upon David, and he was frightened at them, they said, "Be not afraid; we are two opposing parties: one of us hath wronged the other. Judge therefore with truth between us, and be not unjust, but guide us to the right way.

AsadAs they came upon David, and he shrank back in fear from them, they said: "Fear not! [We are but] two litigants. One of us has wronged the other: so judge thou between us with justice, and deviate not from what is right, and show [both of] us the way to rectitude.



Sad 038:023

38:23 ان هذا اخي له تسع وتسعون نعجة ولي نعجة واحدة فقال اكفلنيها وعزني في الخطاب


TransliterationInna hatha akhee lahu tisAAun watisAAoona naAAjatan waliya naAAjatun wahidatun faqala akfilneeha waAAazzanee fee alkhitabi
LiteralThat, this (is) my brother for him (are) nine and ninety ewes/female sheep, and for me (is) one ewe/female sheep. So he said: 'Let me sponsor/maintain it.' And he overwhelmed me in the speech/conversation .

Yusuf Ali"This man is my brother: He has nine and ninety ewes, and I have (but) one: Yet he says, 'commit her to my care,' and is (moreover) harsh to me in speech."
PickthalLo! this my brother hath ninety and nine ewes while I had one ewe; and he said: Entrust it to me, and he conquered me in speech.
Arberry 'Behold, this my brother has ninety-nine ewes, and I have one ewe. So he said, "Give her into my charge"; and he overcame me in the argument.'
ShakirSurely this is my brother; he has ninety-nine ewes and I have a single ewe; but he said: Make it over to me, and he has prevailed against me in discourse.
SarwarOne of them said, "This is my brother who has ninety-nine ewes when I have only one. He has demanded me to place that one in his custody; he had the stronger argument".
Khalifa"This brother of mine owns ninety nine sheep, while I own one sheep. He wants to mix my sheep with his, and continues to pressure me."
Hilali/KhanVerily, this my brother (in religion) has ninety nine ewes, while I have (only) one ewe, and he says: "Hand it over to me, and he overpowered me in speech."
H/K/SaheehIndeed this, my brother, has ninety-nine ewes, and I have one ewe; so he said, 'Entrust her to me,' and he overpowered me in speech."
MalikThis man is my brother; he has ninety nine ewes while I have only one ewe. Yet he says: 'Turn her over to me' and he has the means to prevail against me in what he says."[23]
QXPOne of them said, "Behold, this my brother has ninety nine farms, whereas I have only one. And yet he says, 'Give it over to me', and he dominates me in eloquence." ('Na'jah' = Ewe = Female sheep or deer = Agricultural farm).
Maulana AliThis is my brother. He has ninety-nine ewes and I have a single ewe. Then he said, Make it over to me, and he has prevailed against me in dispute.
Free Minds"This is my brother and he owns ninety nine lambs, while I own one lamb; so he said to me: 'Let me take care of it' and he pressured me."
Qaribullah This, my brother has ninetynine ewes, but I have only one ewe (a female sheep). He said: "Give her into my keeping" and overcame me in the argument. '

George SaleThis my brother had ninety and nine sheep; and I had only one ewe: And he said, give her me to keep; and he prevailed against me in the discourse which we had together.
JM RodwellNow this my brother had ninety and nine ewes, and I had but a single ewe; and he said, make me her keeper. And he over-persuaded me in the dispute."

Asad"Behold, this is my brother: he has ninety-nine ewes, whereas I have [only] one ewe - and yet he said, `Make her over to me,' and forcibly prevailed against me in this [our] dispute."



Sad 038:024

38:24 قال لقد ظلمك بسؤال نعجتك الى نعاجه وان كثيرا من الخلطاء ليبغي بعضهم على بعض الا الذين امنوا وعملوا الصالحات وقليل ماهم وظن داؤود انما فتناه فاستغفر ربه وخر راكعا واناب


TransliterationQala laqad thalamaka bisu-ali naAAjatika ila niAAajihi wa-inna katheeran mina alkhulata-i layabghee baAAduhum AAala baAAdin illa allatheena amanoo waAAamiloo alssalihati waqaleelun ma hum wathanna dawoodu annama fatannahu faistaghfara rabbahu wakharra rakiAAan waanaba
LiteralHe (David) said: "He had (E) caused injustice to you/oppressed you with requesting your ewe/female sheep to his ewes/female sheep, and that many from the associates/company some of them oppress/transgress (E) on some (each other) except those who believed and made/did the correct/righteous deeds, and little/few what they are." And David doubted/suspected that We tested him so he asked for forgiveness (from) his Lord, and he fell down bowing, and He repented/obeyed .

Yusuf Ali(David) said: "He has undoubtedly wronged thee in demanding thy (single) ewe to be added to his (flock of) ewes: truly many are the partners (in business) who wrong each other: Not so do those who believe and work deeds of righteousness, and how few are they?"...and David gathered that We had tried him: he asked forgiveness of his Lord, fell down, bowing (in prostration), and turned (to Allah in repentance).
Pickthal(David) said: He hath wronged thee in demanding thine ewe in addition to his ewes, and lo! many partners oppress one another, save such as believe and do good works, and they are few. And David guessed that We had tried him, and he sought forgiveness of his Lord, and he bowed himself and fell down prostrate and repented.
Arberry Said he, 'Assuredly he has wronged thee in asking for thy ewe in addition to his sheep; and indeed many intermixers do injury one against the other, save those who believe, and do deeds of righteousness -- and how few they are!' And David thought that We had only tried him; therefore he sought forgiveness of his Lord, and he fell down, bowing, and he repented.
ShakirHe said: Surely he has been unjust to you in demanding your ewe (to add) to his own ewes; and most surely most of the partners act wrongfully towards one another, save those who believe and do good, and very few are they; and Dawood was sure that We had tried him, so he sought the protection of his Lord and he fell down bowing and turned time after time (to Him).
SarwarDavid said, "He has certainly been unjust in demanding your ewe from you. Most partners transgress against each other except for the righteously striving believers who are very few." David realized that it was a test from Us so he asked forgiveness from his Lord and knelt down before him in repentance.
KhalifaHe said, "He is being unfair to you by asking to combine your sheep with his. Most people who combine their properties treat each other unfairly, except those who believe and work righteousness, and these are so few." Afterwards, David wondered if he made the right judgment. He thought that we were testing him. He then implored his Lord for forgiveness, bowed down, and repented.
Hilali/Khan(Dawood (David)) said (immediately without listening to the opponent): "He has wronged you in demanding your ewe in addition to his ewes. And, verily, many partners oppress one another, except those who believe and do righteous good deeds, and they are few." And Dawood (David) guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance.
H/K/Saheeh[David] said, "He has certainly wronged you in demanding your ewe [in addition] to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds and few are they." And David became certain that We had tried him, and he asked forgiveness of his Lord and fell down bowing [in prostration] and turned in repentance [to Allah].
MalikDavid said: "He has certainly wronged you in seeking to add your ewe to his flock: in fact many partners are unjust to one another; except those who believe and do good deeds, and they are few indeed." While he said this, David realized that We had tested him ( David had shown desire to one of his officers to divorce his wife so that he could marry her even though he already had 99 wives). So he sought forgiveness of his Lord and fell down on his knees and turned to Allah in repentance.[24]
QXPDavid said, "He has certainly wronged you in demanding your farm in addition to his farms. Thus, behold, many close associates and business-partners treat each other unfairly - except those who believe in the Divine Values and care for the needs of others - but how few are they!" Afterwards, David wondered that We had tried him. (The feudal and economic system in his kingdom needed reform, as the poor were getting poorer). He implored his Lord to absolve his imperfections, and he immediately bowed himself and turned unto Him for guidance.
Maulana AliHe said: Surely he has wronged thee in demanding thy ewe (to add) to his own ewes. And surely many partners wrong one another save those who believe and do good, and very few are they! And David knew that We had tried him, so he asked his Lord for protection, and he fell down bowing and turned (to God).
Free MindsHe said: "He has wronged you by asking to combine your lambs with his lambs. And many who mix their properties take advantage of one another, except those who believe and do good works, and these are very few." And David guessed that We had tested him, so he sought forgiveness from his Lord, and fell down kneeling, and repented.
Qaribullah He (David) replied: 'He has without doubt wronged you in seeking to add your ewe to his sheep. Many intermixers wrong one another; except those who believe, and do good works, and they are few indeed. ' David realized that We had tried him and sought the forgiveness of his Lord and fell down, prostrate and repented.

George SaleDavid answered, verily he hath wronged thee, in demanding thine ewe as an addition to his own sheep: And many of them who are concerned together in business, wrong one another, except those who believe and do that which is right; but how few are they! And David perceived that We had tried him by this parable, and he asked pardon of his Lord: And he fell down and bowed himself, and repented.
JM RodwellHe said, "Certainly he hath wronged thee in asking for thine ewe to add her to his own ewes: and truly many associates do one another wrong-except those who believe and do the things that are right; and few indeed are they!" And David perceived that we had

AsadSaid [David]: "He has certainly wronged thee by demanding that thy ewe be added to his ewes! Thus, behold, do many kinsmen wrong one another [The term khulata (sing. khalit) denotes, literally, "people who mix [i.e., are familiar or intimate] with others" or "with one another". In the present instance it evidently alludes to the "brotherhood" between the two mysterious litigants, and is therefore best rendered as "kinsmen".] - [all] save those who believe [in God] and do righteous deeds: but how few are they!" And [suddenly] David understood that We had tried him: [Sc., "and that he had failed" (in the matter of Bath-Sheba).] and so he asked his Sustainer to forgive him his sin, and fell down in prostration, and turned unto Him in repentance.



Sad 038:025

38:25 فغفرنا له ذلك وان له عندنا لزلفى وحسن ماب


TransliterationFaghafarna lahu thalika wa-inna lahu AAindana lazulfa wahusna maabin
LiteralSo We forgave for him that, and that for him at Us (is) an advancement/rank/degree (E) and (a) good/beautiful return.

Yusuf AliSo We forgave him this (lapse): he enjoyed, indeed, a Near Approach to Us, and a beautiful place of (Final) Return.
PickthalSo We forgave him that; and lo! he had access to Our presence and a happy journey's end.
Arberry Accordingly We forgave him that, and he has a near place in Our presence and a fair resort.
ShakirTherefore We rectified for him this, and most surely he had a nearness to Us and an excellent resort.
SarwarWe forgave him for this. In Our eyes he certainly has a good position and the best share (of the world to come).
KhalifaWe forgave him in this matter. We have granted him a position of honor with us, and a beautiful abode.
Hilali/KhanSo We forgave him that, and verily, for him is a near access to Us, and a good place of (final) return (Paradise).
H/K/SaheehSo We forgave him that; and indeed, for him is nearness to Us and a good place of return.
MalikSo We forgave his error. He will enjoy a place of nearness with Us and an excellent abode![25]
QXPSo We absolved his imperfections, and, behold - He remained ever close to Our Laws and his efforts reached a happy destination.
Maulana AliSo We gave him this protection, and he had a nearness to Us and an excellent resort.
Free MindsSo We forgave him in this matter. And for him with Us is a near position, and a beautiful abode.
Qaribullah So, We forgave him that, and he has a near place with Us and a fine return.

George SaleWherefore We forgave him this fault; and he shall be admitted to approach near unto us, and shall have an excellent place of abode in paradise.
JM RodwellSo we forgave him that his sin; and truly he shall have a high rank with Us, and an excellent retreat in Paradise.

AsadAnd thereupon We forgave him that [sin]: and, verily, nearness to Us awaits him [in the life to come], and the most beauteous of all goals!



Sad 038:026

38:26 ياداؤود انا جعلنك خليفة في الارض فاحكم بين الناس بالحق ولاتتبع الهوى فيضلك عن سبيل الله ان الذين يضلون عن سبيل الله لهم عذاب شديد بما نسوا يوم الحساب


TransliterationYa dawoodu inna jaAAalnaka khaleefatan fee al-ardi faohkum bayna alnnasi bialhaqqi wala tattabiAAi alhawa fayudillaka AAan sabeeli Allahi inna allatheena yadilloona AAan sabeeli Allahi lahum AAathabun shadeedun bima nasoo yawma alhisabi
LiteralYou David, that We made/put you (as) a caliph/leader in the land/Earth , so judge/rule between the people with the truth/just , and do not follow the self attraction for desire , so it misguides you from God's way/path , that those who misguide from God's way/path, for them (is) a strong (severe) torture because (of) what they forgot the Account Day/Resurrection Day.

Yusuf AliO David! We did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice): Nor follow thou the lusts (of thy heart), for they will mislead thee from the Path of Allah: for those who wander astray from the Path of Allah, is a Penalty Grievous, for that they forget the Day of Account.
Pickthal(And it was said unto him): O David! Lo! We have set thee as a viceroy in the earth; therefor judge aright between mankind, and follow not desire that it beguile thee from the way of Allah. Lo! those who wander from the way of Allah have an awful doom, forasmuch as they forgot the Day of Reckoning.
Arberry 'David, behold, We have appointed thee a viceroy in the earth; therefore judge between men justly, and follow not caprice, lest it lead thee astray from the way of God. Surely those who go astray from the way of God -- there awaits them a terrible chastisement, for that they have forgotten the Day of Reckoning.'
Shakiro Dawood ! surely We have made you a ruler in the land; so judge between men with justice and do not follow desire, lest it should lead you astray from the path of Allah; (as for) those who go astray from the path of Allah, they shall surely have a severe punishment because they forgot the day of reckoning.
SarwarWe told him. "David, We have appointed you as Our deputy on earth so judge among the people with truth. Do not follow (worldly) desires lest you go astray from the way of God. Those who go astray from the way of God will suffer severe torment for forgetting the Day of Reckoning.
KhalifaO David, we have made you a ruler on earth. Therefore, you shall judge among the people equitably, and do not follow your personal opinion, lest it diverts you from the way of GOD. Surely, those who stray off the way of GOD incur severe retribution for forgetting the Day of Reckoning.
Hilali/KhanO Dawood (David)! Verily! We have placed you as a successor on earth, so judge you between men in truth (and justice) and follow not your desire for it will mislead you from the Path of Allah. Verily! Those who wander astray from the Path of Allah (shall) have a severe torment, because they forgot the Day of Reckoning.
H/K/Saheeh[We said], "O David, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow [your own] desire, as it will lead you astray from the way of Allah. Indeed, those who go astray from the way of Allah will have a severe punishment for having forgotten the Day of Account.
MalikWe said: "O David! We have made you a vicegerent in the earth, so rule among the people with justice and do not follow your own desires lest they mislead you from the Way of Allah. As for those who go astray from the Way of Allah, they shall surely have a severe punishment because of forgetting the Day of Reckoning.[26]
QXP(We said to him), "O David! We have made you a ruler in the earth, therefore, establish the System of justice and equity for people. Never let your judgment be swayed by personal whims causing you to deviate from the Path of Allah. For those who wander from the Path of Allah, is a strict retribution for having forgotten the Day of Account."
Maulana AliO David, surely We have made thee a ruler in the land; so judge between men justly and follow not desire, lest it lead thee astray from the path of Allah. Those who go astray from the path of Allah, for them is surely a severe chastisement because they forgot the day of Reckoning.
Free MindsO David, We have made you a successor on Earth. Therefore, you shall judge among the people with truth, and do not follow desire, lest it diverts you from the path of God. Indeed, those who stray off the path of God will have a severe retribution for forgetting the Day of Reckoning.
Qaribullah (We said): 'David, We have made you a caliph in the earth. Judge with justice among people and do not yield to your own preference in case it should lead you from the Path of Allah. Surely, a terrible punishment awaits those who stray from the Path of Allah, because they forget the Day of Reckoning. '

George SaleO David, verily We have appointed thee a sovereign prince in the earth: Judge therefore between men with truth; and follow not thy own lust, lest it cause thee to err from the way of God: For those who err from the way of God, shall suffer a severe punishment, because they have forgotten the day of account.
JM RodwellO David! verily we have made thee our vicegerent upon earth. Judge therefore between men with truth, and follow not thy passions, lest they cause thee to err from the way of God. For they who err from the way of God shall meet with a grievous chastisement,

Asad[And We said:] "O David! Behold, We have made thee a [prophet and, thus, Our] vicegerent on earth: judge, then, between men with justice, and do not follow vain desire, lest it lead thee astray from the path of God: verily, for those who go astray from the path of God there is suffering severe in store for having forgotten the Day of Reckoning!"



Sad 038:027

38:27 وماخلقنا السماء والارض ومابينهما باطلا ذلك ظن الذين كفروا فويل للذين كفروا من النار


TransliterationWama khalaqna alssamaa waal-arda wama baynahuma batilan thalika thannu allatheena kafaroo fawaylun lillatheena kafaroo mina alnnari
LiteralAnd We did not create the skies/space and the earth/Planet Earth and what (is) between them (B) wastefully/falsely , that is those who disbelieved's doubt/suspicion, so calamity/scandal to those who disbelieved from the fire .

Yusuf AliNot without purpose did We create heaven and earth and all between! that were the thought of Unbelievers! but woe to the Unbelievers because of the Fire (of Hell)!
PickthalAnd We created not the heaven and the earth and all that is between them in vain. That is the opinion of those who disbelieve. And woe unto those who disbelieve, from the Fire!
Arberry We have not created the heavens and earth, and what between them is, for vanity; such is the thought of the unbelievers, wherefore woe unto the unbelievers because of the Fire!
ShakirAnd We did not create the heaven and the earth and what is between them in vain; that is the opinion of those who disbelieve then woe to those who disbelieve on account of the fire.
SarwarWe have not created the heavens and the earth and all that is between them without purpose, even though this is the belief of the disbelievers. Woe to the disbelievers; they will suffer the torment of fire
KhalifaWe did not create the heaven and the earth, and everything between them, in vain. Such is the thinking of those who disbelieve. Therefore, woe to those who disbelieve; they will suffer in Hell.
Hilali/KhanAnd We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve (in Islamic Monotheism) from the Fire!
H/K/SaheehAnd We did not create the heaven and the earth and that between them aimlessly. That is the assumption of those who disbelieve, so woe to those who disbelieve from the Fire.
MalikWe have not created the heaven and the earth and all that lies between them in vain. That is the fancy of the unbelievers. Such disbelievers should be aware of the hellfire.[27]
QXP(No action goes uncompensated since) We have not created the heavens and the earth and all that is between them in vain - without meaning and purpose. Such is the assumption of those who disbelieve. (10:4), (11:7), (45:22), (53:31). Woe from the Fire to those who deny the Truth!
Maulana AliAnd We created not the heaven and the earth and what is between them in vain. That is the opinion of those who disbelieve. So woe to those who disbelieve on account of the Fire!
Free MindsAnd We did not create the heaven and the Earth, and everything between them, in vain. Such is the thinking of those who rejected. Therefore, woe to those who have rejected from the Fire.
Qaribullah It was not in falsehood that We created the heavens and the earth and all that is between them. That is the thought of the unbelievers. But woe to the unbelievers because of the Fire!

George SaleWe have not created the heavens and the earth, and whatever is between them, in vain. This is the opinion of the unbelievers: But woe unto those who believe not, because of the fire of hell.
JM RodwellWe have not created the heaven and the earth and what is between them for nought. That is the thought of infidels; but woe to the infidels because of the fire!

AsadAND [thus it is:] We have not created heaven and earth and all that is between them without meaning and purpose, as is the surmise of those who are bent on denying the truth: [Cf. 3:191. The above statement appears in the Quran in several formulations; see, in particular, note on 10:5. In the present instance it connects with the mention of the Day of Reckoning in the preceding verse, thus leading organically from a specific aspect of David's story to a moral teaching of wider import.] but then, woe from the fire [of hell] unto all who are bent on denying the truth! [I.e., a deliberate rejection of the belief that the universe - and, in particular, human life - is imbued with meaning and purpose leads unavoidably - though sometimes imperceptibly - to a rejection of all moral imperatives, to spiritual blindness and, hence, to suffering in the life to come.]



Sad 038:028

38:28 ام نجعل الذين امنوا وعملوا الصالحات كالمفسدين في الارض ام نجعل المتقين كالفجار


TransliterationAm najAAalu allatheena amanoo waAAamiloo alssalihati kaalmufsideena fee al-ardi am najAAalu almuttaqeena kaalfujjari
LiteralOr We make/put those who believed and made/did the correct/righteous deeds as/like the corrupting in the earth/Planet Earth, or We make/put the fearing and obeying as/like the debauchers/corrupters.

Yusuf AliShall We treat those who believe and work deeds of righteousness, the same as those who do mischief on earth? Shall We treat those who guard against evil, the same as those who turn aside from the right?
PickthalShall We treat those who believe and do good works as those who spread corruption in the earth; or shall We treat the pious as the wicked?
Arberry Or shall We make those who believe and do righteous deeds as the workers of corruption in the earth, or shall We make the godfearing as the transgressors?
ShakirShall We treat those who believe and do good like the mischief-makers in the earth? Or shall We make those who guard (against evil) like the wicked?
SarwarDo We consider the righteously striving believers equal to the evil-doers in the land? Are the pious ones equal to those who openly commit sin?.
KhalifaShall we treat those who believe and lead a righteous life as we treat those who commit evil on earth? Shall we treat the righteous as we treat the wicked?
Hilali/KhanShall We treat those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, as Mufsidoon (those who associate partners in worship with Allah and commit crimes) on earth? Or shall We treat the Muttaqoon (pious - see V.2:2), as the Fujjar (criminals, disbelievers, wicked, etc)?ONT>
H/K/SaheehOr should we treat those who believe and do righteous deeds like corrupters in the land? Or should We treat those who fear Allah like the wicked?
MalikShould We treat those who believe and do good deeds like those who create mischief in the earth? Should We treat the righteous like the sinners?[28]
QXPShall We treat those who believe and augment the society as We treat those who spread corruption in the land? Or shall We treat the guardians of the Law as the Law-breakers?
Maulana AliShall We treat those who believe and do good like the mischief-makers in the earth? Or shall We make the dutiful like the wicked?
Free MindsOr shall We treat those who believe and do good works as We treat those who make corruption on Earth? Or shall We treat the righteous as the wicked?
Qaribullah Are We to make those who believe and do good works the same as those who corrupt the earth? Are We to make the righteous as the wicked?

George SaleShall We deal with those who believe and do good works, as with those who act corruptly in the earth? Shall We deal with the pious as with the wicked?
JM RodwellShall we treat those who believe and do the things that are right like those who propagate evil on earth? Shall we treat the God-fearing like the impious?

Asad[For,] would We treat those who have attained to faith and do righteous deeds in the same manner as [We shall treat] those who spread corruption on earth? Would We treat the God-conscious in the same manner as the wicked? [By implication, belief in resurrection, judgment and life after death is postulated in this passage (verses 27-28) as a logical corollary - almost a premise - of all belief in God: for, since we see that many righteous people suffer all manner of misery and deprivations in this world, while, on the other hand, many of the wicked and depraved enjoy their lives in peace and affluence, we must either assume that God does not exist (because the concept of injustice is incompatible with that of Godhead), or - alternatively - that there is a hereafter in which both the righteous and the unrighteous will harvest in full what they had morally sown during their lives on earth.]



Sad 038:029

38:29 كتاب انزلناه اليك مبارك ليدبروا اياته وليتذكر اولوا الالباب


TransliterationKitabun anzalnahu ilayka mubarakun liyaddabbaroo ayatihi waliyatathakkara oloo al-albabi
LiteralA Book We descended it to you blessed, (so) they consider (E) its verses/ evidences and (to the owner's) of the pure minds/hearts to mention/ remember .

Yusuf Ali(Here is) a Book which We have sent down unto thee, full of blessings, that they may mediate on its Signs, and that men of understanding may receive admonition.
Pickthal(This is) a Scripture that We have revealed unto thee, full of blessing, that they may ponder its revelations, and that men of understanding may reflect.
Arberry A Book We have sent down to thee, Blessed, that men possessed of minds may ponder its signs and so remember.
Shakir(It is) a Book We have revealed to you abounding in good that they may ponder over its verses, and that those endowed with understanding may be mindful.
SarwarIt is a blessed Book which We have revealed for you so that you will reflect upon its verses and so the people of understanding will take heed.
KhalifaThis is a scripture that we sent down to you, that is sacred - perhaps they reflect on its verses. Those who possess intelligence will take heed.
Hilali/Khan(This is) a Book (the Quran) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.
H/K/Saheeh[This is] a blessed Book which We have revealed to you, [O Muúammad], that they might reflect upon its verses and that those of understanding would be reminded.
MalikThis Book (Al-Qur’an) which We have sent down to you (O Muhammad) is highly blessed, so that they may ponder upon its verses and the men of understanding may learn a lesson from it.[29]
QXPThis is a Scripture that We have revealed unto you (O Prophet), full of lasting Bliss that they may ponder its Messages and that people of understanding may take them to heart.
Maulana Ali(This is) a Book that We have revealed to thee abounding in good, that they may ponder over its verses, and that the men of understanding may mind.
Free MindsA Scripture that We have sent down to you, that is blessed, so that they may reflect upon its verses, and so that those with intelligence will take heed.
Qaribullah It is a Blessed Book that We have sent down to you (Prophet Muhammad), so that those possessed with minds might ponder its verses and remember.

George SaleA blessed book have We sent down unto thee, O Mohammed, that they may attentively meditate on the signs thereof, and that men of understanding may be warned.
JM RodwellA blessed Book have we sent down to thee, that men may meditate its verses, and that those endued with understanding may bear it in mind.

Asad[All this have We expounded in this] blessed divine writ which We have revealed unto thee, [O Muhammad,] so that men may ponder over its messages, and that those who are endowed with insight may take them to heart.



Sad 038:030

38:30 ووهبنا لداود سليمان نعم العبد انه اواب


TransliterationWawahabna lidawooda sulaymana niAAma alAAabdu innahu awwabun
LiteralAnd We granted to David Soliman, blessed/praised the slave/servant that he truly is repentant

Yusuf AliTo David We gave Solomon (for a son),- How excellent in Our service! Ever did he turn (to Us)!
PickthalAnd We bestowed on David, Solomon. How excellent a slave! Lo! he was ever turning in repentance (toward Allah).
Arberry And We gave unto David Solomon; how excellent a servant he was! He was a penitent.
ShakirAnd We gave to Dawood Sulaiman, most excellent the servant! Surely he was frequent in returning (to Allah).
SarwarWe granted Solomon to David, a blessed servant of Ours and certainly the most repentant person.
KhalifaTo David we granted Solomon; a good and obedient servant.
Hilali/KhanAnd to Dawood (David) We gave Sulaiman (Solomon). How excellent (a) slave! Verily, he was ever oft-returning in repentance (to Us)!
H/K/SaheehAnd to David We gave Solomon. An excellent servant, indeed he was one repeatedly turning back [to Allah].
MalikTo David We gave Solomon, an excellent devotee! Who was frequent in returning to Us.[30]
QXPAnd unto David We granted Solomon, how excellent a servant! Behold, in every situation He would turn to Divine Laws.
Maulana AliAnd We gave to David Solomon. Most excellent the servant! Surely he ever turned (to Allah).
Free MindsAnd to David We granted Solomon. What an excellent and obedient servant.
Qaribullah We gave Solomon to David; and he was an excellent worshiper, he was penitent.

George SaleAnd We gave unto David Solomon; how excellent a servant! For he frequently turned himself unto God.
JM RodwellAnd Solomon gave we unto David. An excellent servant, for he loved to turn him Godward.

AsadAND UNTO DAVID We granted Solomon [as a son - and] how excellent a servant [of Ours he grew up to be]! Behold, he would always turn unto Us - [I.e., he would always think of God, as illustrated by the example given in the sequence.]



Sad 038:031

38:31 اذ عرض عليه بالعشي الصافنات الجياد


TransliterationIth AAurida AAalayhi bialAAashiyyi alssafinatu aljiyadu
LiteralWhen the horses standing on three legs and the edge of the fourth hoof touching the ground (of) the beautiful necks were displayed/exhibited/showed on (to) him at the evening/first darkness .

Yusuf AliBehold, there were brought before him, at eventide coursers of the highest breeding, and swift of foot;
PickthalWhen there were shown to him at eventide lightfooted coursers
Arberry When in the evening were presented to him the standing steeds,
ShakirWhen there were brought to him in the evening (horses) still when standing, swift when running--
SarwarWhen the noble galloping horses were displayed to him one evening,
KhalifaOne day he became preoccupied with beautiful horses, until the night fell.
Hilali/KhanWhen there were displayed before him, in the afternoon, well trained horses of the highest breed (for Jihad (holy fighting in Allahs Cause)).
H/K/Saheeh[Mention] when there were exhibited before him in the afternoon the poised [standing] racehorses.
MalikWorthy of mention is the incident when, one evening, excellent-bred steeds, were presented before him;[31]
QXPIn the evenings he used to examine his cavalry of nobly-bred, swift-footed horses.
Maulana AliWhen well-bred, swift (horses) were brought to him at evening --
Free MindsWhen, during sunset, well trained horses were displayed before him.
Qaribullah When his dressage steeds were presented to him in the evening,

George SaleWhen the horses standing on three feet, and touching the ground with the edge of the fourth foot, and swift in the course, were set in parade before him in the evening,
JM RodwellRemember when at eventide the prancing chargers were displayed before him,

Asad[and even] when, towards the close of day, nobly-bred, swift-footed steeds were brought before him,



Sad 038:032

38:32 فقال اني احببت حب الخير عن ذكر ربي حتى توارت بالحجاب


TransliterationFaqala innee ahbabtu hubba alkhayri AAan thikri rabbee hatta tawarat bialhijabi
LiteralHe said: "That I , I loved/liked love (of) the good/honour/wealth on (over) mentioning/remembering my Lord, until it became hidden/concealed (disappeared) at the divider/protection ."

Yusuf AliAnd he said, "Truly do I love the love of good, with a view to the glory of my Lord,"- until (the sun) was hidden in the veil (of night):
PickthalAnd he said: Lo! I have preferred the good things (of the world) to the remembrance of my Lord; till they were taken out of sight behind the curtain.
Arberry he said, 'Lo, I have loved the love of good things better than the remembrance of my Lord, until the sun was bidden behind the veil.
ShakirThen he said: Surely I preferred the good things to the remembrance of my Lord-- until the sun set and time for Asr prayer was over, (he said):
Sarwarhe said, "My love of horses for the cause of God has made me continue watching them until sunset, thus making me miss my prayer".
KhalifaHe then said, "I enjoyed the material things more than I enjoyed worshiping my Lord, until the sun was gone.
Hilali/KhanAnd he said: "Alas! I did love the good (these horses) instead of remembering my Lord (in my Asr prayer)" till the time was over, and (the sun) had hidden in the veil (of night).
H/K/SaheehAnd he said, "Indeed, I gave preference to the love of good [things] over the remembrance of my Lord until the sun disappeared into the curtain [of darkness]."
Malikand he said: "Surely I have adopted the love of these good things with a view to glorify my Lord." In a race of the steeds, when they disappeared from sight,[32]
QXPHe would say, "Verily, I love my fondness of all that is good because it reminds me of my Lord", as the horses raced away until hidden by the veil of distance.
Maulana AliSo he said, I love the good things on account of the remembrance of my Lord -- until they were hidden behind the veil.
Free MindsHe said: "I enjoyed the good of materialism more than I enjoyed remembering my Lord, until it became totally dark!"
Qaribullah he said: 'Indeed I have loved the love of good things better than the remembrance of my Lord until the sun has vanished behind a veil.

George Salehe said, verily I have loved the love of earthly good above the remembrance of my Lord; and have spent the time in viewing these horses, until the sun is hidden by the vail of night:
JM RodwellAnd he said, "Truly I have loved the love of earthly goods above the remembrance of my Lord, till the sun hath been hidden by the veil of darkness.

Asadhe would say, "Verily, I have come to love the love of all that is good because 1 bear my Sustainer in mind!" [Lit., "because of [or "out of"] the remembrance of my Sustainer".] - [repeating these words as the steeds raced away,] until they were hidden by the veil [of distance - whereupon he would command], [This and the preceding interpolation are based on Razi's interpretation of this passage.]



Sad 038:033

38:33 ردوها علي فطفق مسحا بالسوق والاعناق


TransliterationRuddooha AAalayya fatafiqa mashan bialssooqi waal-aAAnaqi
LiteralReturn it on (to) me, so he started and continued with the shins/legs, and the necks rubbing/petting/anointing .

Yusuf Ali"Bring them back to me." then began he to pass his hand over (their) legs and their necks.
Pickthal(Then he said): Bring them back to me, and fell to slashing (with his sword their) legs and necks.
Arberry Return them to me!' And he began to stroke their shanks and necks.
ShakirBring them back to me; so he began to slash (their) legs and necks.
SarwarHe said, "Bring them back to me." Then he started to rub their legs and necks.
Khalifa"Bring them back." (To bid farewell,) he rubbed their legs and necks.
Hilali/KhanThen he said "Bring them (horses) back to me." Then he began to pass his hand over their legs and their necks (till the end of the display).
H/K/Saheeh[He said], "Return them to me," and set about striking [their] legs and necks.
Malikhe commanded: "Bring them back to me." Then he began to pass his hand over their legs and necks with affection.[33]
QXP"Bring them back unto me!" - and would lovingly stroke their legs and their necks.
Maulana Ali(He said): Bring them back to me. So he began to stroke (their) legs and necks.
Free Minds"Send them back." He then rubbed their legs and necks.
Qaribullah Bring them back to me! ' And he hacked their legs and necks (slaughtering them for Allah).

George SaleBring the horses back unto me. And when they were brought back, he began to cut off their legs and their necks.
JM RodwellBring them back to me." And he began to sever the legs and necks.

Asad"Bring them back unto me!"- and would [lovingly] stroke their legs and their necks. [The story of Solomon's love of beautiful horses is meant to show that all true love of God is bound to be reflected in one's realization of, and reverence for, the beauty created by Him.]



Sad 038:034

38:34 ولقد فتنا سليمان والقينا على كرسيه جسدا ثم اناب


TransliterationWalaqad fatanna sulaymana waalqayna AAala kursiyyihi jasadan thumma anaba
LiteralAnd We had (E) tested/charmed Soliman and We threw on his throne/seat a body then he repented .

Yusuf AliAnd We did try Solomon: We placed on his throne a body (without life); but he did turn (to Us in true devotion):
PickthalAnd verily We tried Solomon, and set upon his throne a (mere) body. Then did he repent.
Arberry Certainly We tried Solomon, and We cast upon his throne a mere body; then he repented.
ShakirAnd certainly We tried Sulaiman, and We put on his throne a (mere) body, so he turned (to Allah).
SarwarWe tested Solomon by (causing death to his son) and leaving his body on Solomon's chair. Then he turned to Us in repentance,
KhalifaWe thus put Solomon to the test; we blessed him with vast material wealth, but he steadfastly submitted.
Hilali/KhanAnd, indeed We did try Sulaiman (Solomon) and We placed on his throne Jasadan (a devil, so he lost his kingdom for a while) but he did return (to his throne and kingdom by the Grace of Allah and he did return) to Allah with obedience and in repentance.
H/K/SaheehAnd We certainly tried Solomon and placed on his throne a body; then he returned.
MalikBehold, We also put Solomon to test and placed a mere body on his throne, then he turned to Us in repentance,[34]
QXP(That was Solomon and) We indeed tried him, and set upon his throne a mere body, and thereupon he turned to Us. (His son, the crown prince Rehoboam was just a hopeless presence (34:14). Until that point in history, the Kingdom of Israel was inherited among the generations of Prophet Jacob).
Maulana AliAnd certainly we tried Solomon, and We put on his throne a (mere) body, so he turned (to Allah).
Free MindsAnd We tested Solomon and placed a corpse on his throne, but he then repented.
Qaribullah Indeed, We tried Solomon and placed a body (of a child) upon his throne, then he repented.

George SaleWe also tried Solomon, and placed on his throne a counterfeit body: Afterwards he turned unto God,
JM RodwellWe also made trial of Solomon, and placed a phantom on his throne: whereupon he returned to Us (in penitence).

AsadBut [ere this], indeed, We had tried Solomon by placing upon his throne a [lifeless] body; [To explain this verse, some of the commentators advance the most fantastic stories, almost all of them going back to Talmudic sources. Razi rejects them all, maintaining that they are unworthy of serious consideration. Instead, he plausibly suggests that the "body" (jasad) upon Solomon's throne is an allusion to his own body, and - metonymically - to his kingly power, which was bound to remain "lifeless" so long as it was not inspired by God-willed ethical values. (It is to be borne in mind that in classical Arabic a person utterly weakened by illness, worry or fear, or devoid of moral values, is often described as "a body without a soul".) In other words, Solomon's early trial consisted in his inheriting no more than a kingly position, and it rested upon him to endow that position with spiritual essence and meaning.] and thereupon he turned [towards Us; and]



Sad 038:035

38:35 قال رب اغفر لي وهب لي ملكا لاينبغي لاحد من بعدي انك انت الوهاب


TransliterationQala rabbi ighfir lee wahab lee mulkan la yanbaghee li-ahadin min baAAdee innaka anta alwahhabu
LiteralHe said: "My Lord forgive for me, and grant/present for me an ownership/kingdom (that) should not be to anyone from after me, that You, You are the grantor/presenter."330

Yusuf AliHe said, "O my Lord! Forgive me, and grant me a kingdom which, (it may be), suits not another after me: for Thou art the Grantor of Bounties (without measure).
PickthalHe said: My Lord! Forgive me and bestow on me sovereignty such as shall not belong to any after me. Lo! Thou art the Bestower.
Arberry He said, 'My Lord, forgive me, and give me a kingdom such as may not befall anyone after me; surely Thou art the All-giver.'
ShakirHe said: My Lord! do Thou forgive me and grant me a kingdom which is not fit for (being inherited by) anyone after me;
Sarwarsaying, "Lord, forgive me and grant me a kingdom that no one after me can have the like. You are All-munificent".
KhalifaHe said, "My Lord, forgive me, and grant me a kingship never attained by anyone else. You are the Grantor."
Hilali/KhanHe said: "My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me: Verily, You are the Bestower."
H/K/SaheehHe said, "My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower."
Malikand said "O Lord! Forgive me and grant me a kingdom similar of which may not be given to anyone after me. Surely You are the real Giver."[35]
QXPSolomon prayed, "O My Lord! Absolve my imperfections and bestow upon me the gift of a kingdom that may not suit anyone after me. Verily, You are the Giver of Gifts." (He did not wish to leave his great kingdom in incompetent hands and in all probability was thinking of merit in preference over lineage).
Maulana AliHe said: My Lord, forgive me and grant me a kingdom which is not fit for any one after me; surely Thou art the Great Giver.
Free MindsHe said: "My Lord, forgive me, and grant me a kingship that will never be attained by anyone after me. You are the Grantor."
Qaribullah He said: 'Forgive me my Lord, and give me a kingdom the like of which will not befall any after me, surely, You are the Giver. '

George Saleand said, O Lord, forgive me, and give me a kingdom which may not be obtained by any after me; for thou art the giver of kingdoms.
JM RodwellHe said, O my Lord! pardon me, and give me a dominion that may not be to any one beside me, for thou art the liberal giver.

Asadhe prayed: "O my Sustainer! Forgive me my sins, and bestow upon me the gift of a kingdom which may not suit anyone after me: [I.e., a spiritual kingdom, which could not be inherited by anyone and, hence, would not be exposed to envy or worldly intrigue.] verily, Thou alone art a giver of gifts!"



Sad 038:036

38:36 فسخرنا له الريح تجري بامره رخاء حيث اصاب


TransliterationFasakhkharna lahu alrreeha tajree bi-amrihi rukhaan haythu asaba
LiteralSo We manipulated/subjugated for him the wind/breeze it flows/passes with his order/command, soft/gentle where/when it struck/marked .

Yusuf AliThen We subjected the wind to his power, to flow gently to his order, Whithersoever he willed,-
PickthalSo We made the wind subservient unto him, setting fair by his command whithersoever he intended.
Arberry So We subjected to him the wind, that ran at his commandment, softly, wherever he might light on,
ShakirThen We made the wind subservient to him; it made his command to run gently wherever he desired,
SarwarWe made the wind subservient to him, to blow gently wherever he desired at his command
KhalifaWe (answered his prayer and) committed the wind at his disposal, pouring rain wherever he wanted.
Hilali/KhanSo, We subjected to him the wind, it blew gently to his order whithersoever he willed,
H/K/SaheehSo We subjected to him the wind blowing by his command, gently, wherever he directed,
MalikWe accepted his prayer and subjected to him the wind, which blew gently in whichever direction he wanted;[36]
QXPSo We gave him the science of making the wind serve him and it carried his ships wherever he intended (34:12).
Maulana AliSo We made the wind subservient to him; it made his command to run gently wherever he desired,
Free MindsSo, We committed the wind to run by his command, raining gently where he directed it.
Qaribullah So We subjected the wind to him, so that it ran softly by his command wherever he wished;

George SaleAnd We made the wind subject to him; it ran gently at his command, whithersoever he directed.
JM RodwellSo we subjected the wind to him; it ran softly at his bidding, whithersoever he directed it:

AsadAnd so [I.e., as a reward for his humility and turning-away from worldly ambitions, implied in the prayer, "Forgive me my sins".] We made subservient to him the wind, so that it gently sped at his behest whithersoever he willed, [Cf. 21:81 and the corresponding note. For the meaning, in general, of the many legends surrounding the person of Solomon, see note on 21:82.]



Sad 038:037

38:37 والشياطين كل بناء وغواص


TransliterationWaalshshayateena kulla banna-in waghawwasin
LiteralAnd the devils all/each (is a) builder/constructor and diver.

Yusuf AliAs also the evil ones, (including) every kind of builder and diver,-
PickthalAnd the unruly, every builder and diver (made We subservient),
Arberry and the Satans, every builder and diver
ShakirAnd the shaitans, every builder and diver,
Sarwarand all the devils who built and dived for him.
KhalifaAnd the devils, building and diving.
Hilali/KhanAnd also the Shayatin (devils) from the jinns (including) every kind of builder and diver,
H/K/SaheehAnd [also] the devils [of jinn] every builder and diver
Malikand the Satans (Jinns) including all kinds of builders, divers[37]
QXPAnd made subservient to him the wild unruly men - every kind of builder and diver. (21:82), (34:13).
Maulana AliAnd the devils, every builder and diver,
Free MindsAnd the devils, building and diving.
Qaribullah and the satans, every builder and diver

George SaleAnd We also put the devils in subjection under him; and among them such as were every way skilled in building, and in diving for pearls:
JM RodwellAnd the Satans-every builder and diver-

Asadas well as all the rebellious forces [that We made to work for him] - every kind of builder and diver -



Sad 038:038

38:38 واخرين مقرنين في الاصفاد


TransliterationWaakhareena muqarraneena fee al-asfadi
LiteralAnd others tied to each other in the shackles/chairs .

Yusuf AliAs also others bound together in fetters.
PickthalAnd others linked together in chains,
Arberry and others also, coupled in fetters:
ShakirAnd others fettered in chains.
SarwarThe rest of the devils were bound in chains.
KhalifaOthers were placed at his disposal.
Hilali/KhanAnd also others bound in fetters.
H/K/SaheehAnd others bound together in shackles.
Malikand others fettered in chains.[38]
QXPAnd others linked together in chains of discipline.
Maulana AliAnd others fettered in chains.
Free MindsAnd others, held by restraints.
Qaribullah and others joined together by (iron) fetters.

George SaleAnd others We delivered to him bound in chains;
JM RodwellAnd others bound in chains:

Asadand others linked together in fetters. [I.e., subdued and, as it were, tamed by him: see note on 21:82, which explains my rendering, in this context, of shayatin as "rebellious forces".]



Sad 038:039

38:39 هذا عطاؤنا فامنن او امسك بغير حساب


TransliterationHatha AAataona faomnun aw amsik bighayri hisabin
LiteralThat (is) Our granting , so bless (do kind acts) and hold/seize without counting .

Yusuf Ali"Such are Our Bounties: whether thou bestow them (on others) or withhold them, no account will be asked."
Pickthal(Saying): This is Our gift, so bestow thou, or withhold, without reckoning.
Arberry 'This is Our gift; bestow or withhold without reckoning.'
ShakirThis is Our free gift, therefore give freely or withhold, without reckoning.
SarwarWe told him, "This is Our gift to you so give them away free or keep them as you like".
Khalifa"This is our provision to you; you may give generously, or withhold, without limits."
Hilali/Khan(Saying of Allah to Sulaiman (Solomon)): "This is Our gift, so spend you or withhold, no account will be asked."
H/K/Saheeh[We said], "This is Our gift, so grant or withhold without account."
MalikWe said to him: "This is Our gift: you may give or withhold to whomever you want, without any accountability."[39]
QXPWe told him, "All this is Our Gift for you. Give freely or withhold, in matters of the State, according to your best judgment. It is given to you beyond count."
Maulana AliThis is Our free gift, so give freely or withhold, without reckoning.
Free Minds"This is Our gift, so you may spend or withhold, without any repercussions."
Qaribullah 'This is Our gift, give or withhold without reckoning. '

George Salesaying, this is our gift: Therefore be bounteous, or be sparing unto whom thou shalt think fit, without rendering an account.
JM RodwellThis, said we, "is our gift: be bounteous then, or withhold thy favours; no account shalt thou render."

Asad[And We told him:] "This is Our gift, for thee to bestow freely on others, or to withhold, without [having to render] account!"



Sad 038:040

38:40 وان له عندنا لزلفى وحسن ماب


TransliterationWa-inna lahu AAindana lazulfa wahusna maabin
LiteralAnd that (E) for him at Us (is) an approachment/degree/rank (E) and a good/beautiful return.

Yusuf AliAnd he enjoyed, indeed, a Near Approach to Us, and a beautiful Place of (Final) Return.
PickthalAnd lo! he hath favour with Us, and a happy journey's end.
Arberry And he had a near place in Our presence and a fair resort.
ShakirAnd most surely he had a nearness to Us and an excellent resort.
SarwarIn Our eyes he certainly has a high position and the best place to return.
KhalifaHe has deserved an honorable position with us, and a wonderful abode.
Hilali/KhanAnd verily, he enjoyed a near access to Us, and a good final return (Paradise).
H/K/SaheehAnd indeed, for him is nearness to Us and a good place of return.
MalikSurely he has a place of nearness to Us and will have an excellent place of final abode.[40]
QXPAnd, behold - He remained ever close to Our Laws and his efforts always reached a happy destination.
Maulana AliAnd surely he had a nearness to Us and an excellent resort.
Free MindsAnd he has deserved a near position with Us, and a wonderful abode.
Qaribullah And he has a place near to Us, and a fine return.

George SaleAnd he shall approach near unto Us, and shall have an excellent abode in paradise.
JM RodwellAnd his rank also is high with Us, and an excellent retreat.

AsadAnd, verily, nearness to Us awaits him [in the life to come], and the most beauteous of all goals!



Sad 038:041

38:41 واذكر عبدنا ايوب اذ نادى ربه اني مسني الشيطان بنصب وعذاب


TransliterationWaothkur AAabdana ayyooba ith nada rabbahu annee massaniya alshshaytanu binusbin waAAathabin
LiteralAnd remember/mention Our worshipper/slave Job, when he called/cried (to) his Lord: "That I, the devil touched me with hardship/fatigue/disease and torture."

Yusuf AliCommemorate Our Servant Job. Behold he cried to his Lord: "The Evil One has afflicted me with distress and suffering!"
PickthalAnd make mention (O Muhammad) of Our bondman Job, when he cried unto his Lord (saying): Lo! the devil doth afflict me with distress and torment.
Arberry Remember also Our servant Job; when he called to his Lord, 'Behold, Satan has visited me with weariness and chastisement.'
ShakirAnd remember Our servant Ayyub, when he called upon his Lord: The Shaitan has afflicted me with toil and torment.
Sarwar(Muhammad), recall Our servant Job. When he prayed to his Lord saying, "Satan has afflicted me with hardship and torment,"
KhalifaRemember our servant Job: he called upon his Lord, "The devil has afflicted me with hardship and pain."
Hilali/KhanAnd remember Our slave Ayoob (Job), when he invoked his Lord (saying): "Verily! Shaitan (Satan) has touched me with distress (by losing my health) and torment (by losing my wealth)!
H/K/SaheehAnd remember Our servant Job, when he called to his Lord, "Indeed, Satan has touched me with hardship and torment."
MalikMention Our devotee Job, when he called upon his Lord saying: "Satan has afflicted me with distress and suffering,"[41]
QXPAnd remember Our servant Job, when he called upon his Lord, "Behold, the serpent has bitten me and I am in distress and suffering." ('Satan has touched me', as a metonym = Serpent has bitten me. He was left alone from his caravan and family, ran out of the essential supplies, and now this happened (4:163), (6:84), (21:83-84).
Maulana AliAnd remember Our servant Job. When he cried to his Lord: The devil has afflicted me with toil and torment.
Free MindsAnd recall Our servant Job, when he called upon his Lord: "The devil has afflicted me with an illness and pain."
Qaribullah Also, remember Our worshiper Job. He called out to his Lord, (saying): 'satan has afflicted me with harm and pain. '

George SaleAnd remember our servant Job; when he cried unto his Lord, saying, verily Satan hath afflicted me with calamity and pain.
JM RodwellAnd remember our servant Job when he cried to his Lord, "Verily, Satan hath laid on me disease and pain."

AsadAND CALL to mind Our servant Job, [See note on 21:83.] [how it was] when he cried out to his Sustainer, "Behold, Satan has afflicted me with [utter] weariness and suffering!" [I.e., with life-weariness in consequence of suffering. As soon as he realizes that God has been testing him, Job perceives that his utter despondency and weariness of life - eloquently described in the Old Testament (The Book of Job iii) - was but due to what is described as "Satan's whisperings": this is the moral to be drawn from the above evocation of Job's story.] -



Sad 038:042

38:42 اركض برجلك هذا مغتسل بارد وشراب


TransliterationOrkud birijlika hatha mughtasalun baridun washarabun
LiteralRun/move/push with your foot, that (is a) cool/cold washing place/water, and a drink.

Yusuf Ali(The command was given:) "Strike with thy foot: here is (water) wherein to wash, cool and refreshing, and (water) to drink."
Pickthal(And it was said unto him): Strike the ground with thy foot. This (spring) is a cool bath and a refreshing drink.
Arberry 'Stamp thy foot! This is a laving-place cool, and a drink.'
ShakirUrge with your foot; here is a cool washing-place and a drink.
Sarwar(We answered his prayer, healed his sickness, and told him), "Run on your feet. This is cool water (for you) to wash and drink".
Khalifa"Strike the ground with your foot. A spring will give you healing and a drink."
Hilali/Khan(Allah said to him): "Strike the ground with your foot: This is a spring of water to wash in, cool and a (refreshing) drink."
H/K/Saheeh[So he was told], "Strike [the ground] with your foot; this is a [spring for] a cool bath and drink.
Malikand We asked him: "Strike your foot on the ground. A cool spring will gush forth. Wash and drink to refresh yourself."[42]
QXP(We told him), "Strike the ground with your foot (move a little bit). And here is cool water to wash with and a refreshing drink."
Maulana AliUrge with thy foot; here is a cool washing-place and a drink.
Free Minds"Strike with your foot, here is a cold spring to wash with and to drink."
Qaribullah (We said): 'Stamp your foot on the ground, here is cool water with which to wash and a drink. '

George SaleAnd it was said unto him, strike the earth with thy foot; which when he had done, a fountain sprang up, and it was said to him, this is for thee to wash in, to refresh thee, and to drink.
JM RodwellStamp, said we, "with thy foot. This is to wash with; cool, and to drink."

Asad[and thereupon was told:] "Strike [the ground] with thy foot: here is cool water to wash with and to drink!" [According to the classical commentators, the miraculous appearance of a healing spring heralded the end of Job's suffering, both physical and mental.]



Sad 038:043

38:43 ووهبنا له اهله ومثلهم معهم رحمة منا وذكرى لاولي الالباب


TransliterationWawahabna lahu ahlahu wamithlahum maAAahum rahmatan minna wathikra li-olee al-albabi
LiteralAnd We granted/presented to him his family and equal to them with them, mercy from Us and a reminder/remembrance to (owners) of the pure minds/hearts .

Yusuf AliAnd We gave him (back) his people, and doubled their number,- as a Grace from Ourselves, and a thing for commemoration, for all who have Understanding.
PickthalAnd We bestowed on him (again) his household and therewith the like thereof, a mercy from Us, and a memorial for men of understanding.
Arberry And We gave to him his family, and the like of them with them, as a mercy from us, and a reminder unto men possessed of minds;
ShakirAnd We gave him his family and the like of them with them, as a mercy from Us, and as a reminder to those possessed of understanding.
SarwarWe gave him back his family and doubled their number as a blessing from Us and as a reminder to the people of understanding.
KhalifaWe restored his family for him; twice as many. Such is our mercy; a reminder for those who possess intelligence.
Hilali/KhanAnd We gave him (back) his family, and along with them the like thereof, as a Mercy from Us, and a Reminder for those who understand.
H/K/SaheehAnd We granted him his family and a like [number] with them as mercy from Us and a reminder for those of understanding.
MalikAnd We restored to him his family and many more with them as a grace from Ourselves and a reminder for the people of understanding.[43]
QXPAnd We gave him back his family and followers and, in time, doubled their numbers as a Grace from Us. And herein is a reminder for people of understanding (on the virtue of patience).
Maulana AliAnd We gave him his people and the like of them with them, a mercy from Us, and a reminder for men of understanding.
Free MindsAnd We restored his family to him along with a group like them, as a mercy from Us; and a reminder for those who possess intelligence.
Qaribullah We restored to him to his family and like those with them, a mercy from Us and a reminder to a nation that understand.

George SaleAnd We restored unto him his family, and as many more with them, through our mercy; and for an admonition unto those who are indued with understanding.
JM RodwellAnd we gave him back his family, and as many more with them in our mercy; and for a monition to men of judgment.

AsadAnd We bestowed upon him new offspring, [Lit., "his family" (cf. 21:84 and the corresponding note).] doubling their number as an act of grace from Us, and as a reminder unto all who are endowed with insight.



Sad 038:044

38:44 وخذ بيدك ضغثا فاضرب به ولاتحنث انا وجدناه صابرا نعم العبد انه اواب


TransliterationWakhuth biyadika dighthan faidrib bihi wala tahnath inna wajadnahu sabiran niAAma alAAabdu innahu awwabun
LiteralAnd take with your hand a handful of grass/a handful, so strike/beat with it, and do not break oath, that We, We found him patient blessed/praised the slave/servant , that he truly is repentant .

Yusuf Ali"And take in thy hand a little grass, and strike therewith: and break not (thy oath)." Truly We found him full of patience and constancy. How excellent in Our service! ever did he turn (to Us)!
PickthalAnd (it was said unto him): Take in thine hand a branch and smite therewith, and break not thine oath. Lo! We found him steadfast, how excellent a slave! Lo! he was ever turning in repentance (to his Lord).
Arberry and, 'Take in thy hand a bundle of rushes, and strike therewith, and do not fail in thy oath.' Surely We found him a steadfast man. How excellent a servant he was! He was a penitent.
ShakirAnd take in your hand a green branch and beat her with It and do not break your oath; surely We found him patient; most excellent the servant! Surely he was frequent m returning (to Allah).
SarwarWe told him, "Take a handful of straw. Strike your wife with it to fulfill your oath." We found him to be patient. What an excellent servant he was. He was certainly most repenting.
Khalifa"Now, you shall travel the land and preach the message, to fulfill your pledge." We found him steadfast. What a good servant! He was a submitter.
Hilali/Khan"And take in your hand a bundle of thin grass and strike therewith (your wife), and break not your oath . Truly! We found him patient. How excellent (a) slave! Verily, he was ever oft-returning in repentance (to Us)!
H/K/Saheeh[We said], "And take in your hand a bunch [of grass] and strike with it and do not break your oath." Indeed, We found him patient, an excellent servant. Indeed, he was one repeatedly turning back [to Allah].
MalikThen, to fulfill his oath of giving his wife one hundred strikes which he made during his sickness, We said: "Take a bunch of twigs and strike with it and do not break your oath." Certainly We found him full of patience. He was an excellent devotee, who turned to Us over and over again.[44]
QXP(And finally We told him,) "Now gather your strength and travel the land and break not your pledge." Behold, We found him steadfast. How excellent a servant! In every situation he turned to Our Commands.
Maulana AliAnd take in thy hand few worldly goods and earn goodness therewith and incline not to falsehood. Surely We found him patient; most excellent the servant! Surely he (ever) turned (to Us).
Free Minds"And take in your hand a bundle and travel with it, and do not break your oath." We found him steadfast. What a good servant! He was obedient.
Qaribullah (We said to him): 'Take a bundle of rushes and strike with it; and do not break your oath. ' We found him to be patient, a good worshiper and he was penitent.

George SaleAnd We said unto him, take a handful of rods in thy hand, and strike thy wife therewith; and break not thine oath. Verily We found him a patient person: How excellent a servant was he! For he was one who frequently turned himself unto Us.
JM RodwellAnd we said, "Take in thine hand a rod, and strike with it, nor break thine oath." Verily, we found him patient!

Asad[And finally We told him:] "Now take in thy hand a small bunch of grass, and strike therewith, and thou wilt not break thine oath!" [In the words of the Bible (The Book of Job ii, 9), at the time of his seemingly hopeless suffering Job's wife reproached her husband for persevering in his faith: "Dost thou still retain thine integrity? Curse God, and die." According to the classical Quran-commentators, Job swore that, if God would restore him to health, he would punish her blasphemy with a hundred stripes. But when he did recover, he bitterly regretted his hasty oath, for he realized that his wife's "blasphemy" had been an outcome of her love and pity for him; and thereupon he was told in a revelation that he could fulfill his vow in a symbolic manner by striking her once with "a bunch of grass containing a hundred blades or more". (Cf. 5:89 - "God will not take you to task for oaths which you may have uttered without thought.")] - for, verily, We found him full of patience in adversity: how excellent a servant [of Ours], who, behold, would always turn unto Us!



Sad 038:045

38:45 واذكر عبادنا ابراهيم واسحاق ويعقوب اولي الايدي والابصار


TransliterationWaothkur AAibadana ibraheema wa-ishaqa wayaAAqooba olee al-aydee waal-absari
LiteralAnd remember/mention Our worshippers/slaves Abraham, and Isaac, and Jacob, (owners of) the hands, and the eyesights/knowledge.

Yusuf AliAnd commemorate Our Servants Abraham, Isaac, and Jacob, possessors of Power and Vision.
PickthalAnd make mention of Our bondmen, Abraham, Isaac and Jacob, men of parts and vision.
Arberry Remember also Our servants Abraham, Isaac and Jacob -- men of might they and of vision.
ShakirAnd remember Our servants Ibrahim and Ishaq and Yaqoub, men of power and insight.
Sarwar(Muhammad), recall Our servants Abraham, Isaac, and Jacob, all of whom possessed virtuous hands and clear visions.
KhalifaRemember also our servants Abraham, Isaac, and Jacob. They were resourceful, and possessed vision.
Hilali/KhanAnd remember Our slaves, Ibrahim (Abraham), Ishaque (Isaac), and Yaqoob (Jacob), (all) owners of strength (in worshipping Us) and (also) of religious understanding.
H/K/SaheehAnd remember Our servants, Abraham, Isaac and Jacob those of strength and [religious] vision.
MalikAnd mention Our devotees Abraham, Isaac and Jacob: men of power and vision.[45]
QXPAnd also remember Our servants, Abraham, Isaac and Jacob, men of strength and vision.
Maulana AliAnd remember Our servants Abraham and Isaac and Jacob, men of power and insight.
Free MindsAnd recall Our servants Abraham, Isaac, and Jacob. They were resourceful, and with vision.
Qaribullah Also, remember Our worshipers Abraham, Isaac, and Jacob, those of might and vision.

George SaleRemember also our servants Abraham, and Isaac, and Jacob, who were men strenuous and prudent.
JM RodwellHow excellent a servant, one who turned to Us was he!

AsadAND CALL to mind Our servants Abraham and Isaac and Jacob, [all of them] endowed with inner strength and vision:



Sad 038:046

38:46 انا اخلصناهم بخالصة ذكرى الدار


TransliterationInna akhlasnahum bikhalisatin thikra alddari
LiteralThat We made them become faithful/clear/purified with clear/pure reminder/remembrance (of) the House/Home .

Yusuf AliVerily We did choose them for a special (purpose)- proclaiming the Message of the Hereafter.
PickthalLo! We purified them with a pure thought, remembrance of the Home (of the Hereafter).
Arberry Assuredly We purified them with a quality most pure, the remembrance of the Abode,
ShakirSurely We purified them by a pure quality, the keeping m mind of the (final) abode.
SarwarWe gave them this pure distinction because of their continual remembrance of the Day of Judgment.
KhalifaWe bestowed upon them a great blessing: awareness of the Hereafter.
Hilali/KhanVerily, We did choose them by granting them (a good thing, i.e.) the remembrance of the home (in the Hereafter and they used to make the people remember it, and also they used to invite the people to obey Allah and to do good deeds for the Hereafter).
H/K/SaheehIndeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter].
MalikSurely We chose them for their special quality of keeping in mind the abode of hereafter.[46]
QXPVerily, We endowed them with sincerity of purpose and with exceptional foresight. Hence, in all their efforts they never lost sight of the desired destination.
Maulana AliWe indeed purified them by a pure quality, the keeping in mind of the (final) abode.
Free MindsWe had chosen them to enforce awareness of the Hereafter.
Qaribullah Indeed, We purified them with a most pure quality, the remembrance of the Everlasting Life.

George SaleVerily We purified them with a perfect purification, through the remembrance of the life to come;
JM RodwellAnd remember our servants Abraham and Isaac and Jacob, men of might and vision.

Asadfor, verily, We purified them by means of a thought most pure: the remembrance of the life to come. [Lit., "of the [final] abode".]



Sad 038:047

38:47 وانهم عندنا لمن المصطفين الاخيار


TransliterationWa-innahum AAindana lamina almustafayna al-akhyari
LiteralAnd they, they are at Us from (E) the chosen/purified, the good/honoured.

Yusuf AliThey were, in Our sight, truly, of the company of the Elect and the Good.
PickthalLo! in Our sight they are verily of the elect, the excellent.
Arberry and in Our sight they are of the chosen, the excellent.
ShakirAnd most surely they were with Us, of the elect, the best.
SarwarIn Our eyes they were of the chosen, virtuous people.
KhalifaThey were chosen, for they were among the most righteous.
Hilali/KhanAnd they are with Us, verily, of the chosen and the best!
H/K/SaheehAnd indeed they are, to Us, among the chosen and outstanding.
MalikCertainly they are with Us; among the best chosen.[47]
QXPBehold, according to Our Standards, they were of the elect, excellent, fulfilling the mental, moral and physical needs of humanity.
Maulana AliAnd surely they were with Us, of the elect, the best.
Free MindsAnd they are with Us of the elite, the best.
Qaribullah Indeed with Us they are among the chosen, the excellent.

George Saleand they were, in our sight, elect and good men.
JM RodwellWith this cleansing did we cleanse them the remembrance of the abode of Paradise.

AsadAnd, behold, in Our sight they were indeed among the elect, the truly good!



Sad 038:048

38:48 واذكر اسماعيل واليسع وذاالكفل وكل من الاخيار


TransliterationWaothkur ismaAAeela wa-ilyasaAAa watha alkifli wakullun mina al-akhyari
LiteralAnd remember/mention, Ishmael, and Elija (owner) of the cloth saddle , and each/all (are) from the good/honoured.

Yusuf AliAnd commemorate Isma'il, Elisha, and Zul-Kifl: Each of them was of the Company of the Good.
PickthalAnd make mention of Ishmael and Elisha and Dhu'l-Kifl. All are of the chosen.
Arberry Remember also Our servants Ishmael, Elisha, and Dhul Kifl; each is among the excellent.
ShakirAnd remember Ismail and Al-Yasha and Zulkifl; and they were all of the best.
SarwarRecall Ismael, Elisha, and Dhulkifl (Ezekiel) who were all virtuous people.
KhalifaRemember Ismail, Elisha, and Zal-Kifl; among the most righteous.
Hilali/KhanAnd remember Ismail (Ishmael), AlYasaa (Elisha), and Dhul-Kifl (Isaiah), all are among the best.
H/K/SaheehAnd remember Ishmael, Elisha and Dhul-Kifl, and all are among the outstanding.
MalikAlso mention Isma‘il, Elisha and Zul-Kifl; all of them were among the best.[48]
QXPAlso mention Ishmael, Al-Yasa' (Elisha), and Zal-Kifl (Ezekiel). For, all of them were men of quality, fulfilling the mental, moral and physical needs of humanity. ('Akhiar' includes all this and more).
Maulana AliAnd remember Ishmael and Elisha and Dhu-l-Kifl; and they were all of the best.
Free MindsAnd recall Ishmael, Elisha, and Isaiah; all are among the best.
Qaribullah Also, remember our worshipers Ishmael, Elisha, and ThulKifl, they are among the good.

George SaleAnd remember Ismael, and Elisha, and Dhu'lkefl: For all these were good men.
JM RodwellAnd verily, they were, in our sight, of the elect and of the good.

AsadAnd call to mind Ishmael and Elisha, [Al-Yasa in Arabic - the Biblical prophet who succeeded Elijah (see surah 37:123).] and every one who [like them] has pledged himself [unto Us]: for, each of them was of the truly good! [For an explanation of this rendering of dhu l-kifl, see 21:85.]



Sad 038:049

38:49 هذا ذكر وان للمتقين لحسن ماب


TransliterationHatha thikrun wa-inna lilmuttaqeena lahusna maabin
LiteralThat is a reminder, and that truly to the fearing and obeying (is a) good/beautiful (E) return.

Yusuf AliThis is a Message (of admonition): and verily, for the righteous, is a beautiful Place of (Final) Return,-
PickthalThis is a reminder. And lo! for those who ward off (evil) is a happy journey's end,
Arberry This is a Remembrance; and for the godfearing is a fair resort,
ShakirThis is a reminder; and most surely there is an excellent resort for those who guard (against evil),
SarwarSuch is their noble story. The pious ones will certainly have the best place to return.
KhalifaThis is a reminder: the righteous have deserved a wonderful destiny.
Hilali/KhanThis is a Reminder, and verily, for the Muttaqoon (pious and righteous persons - see V.2:2) is a good final return (Paradise), -,
H/K/SaheehThis is a reminder. And indeed, for the righteous is a good place of return
MalikThis Qur’an is but a reminder. Surely the righteous shall return to an excellent resort.[49]
QXPLet this be a Reminder - for, verily, there is a most beautiful destination for those who journey through life honorably.
Maulana AliThis is a reminder and surely there is an excellent resort for the dutiful:
Free MindsThis is a reminder, and the righteous will have a wonderful abode.
Qaribullah This is a Reminder, and indeed for the cautious is a fine return,

George SaleThis is an admonition. Verily the pious shall have an excellent place to return unto,
JM RodwellAnd remember Ishmael and Elisha and Dhoulkefl, for all these were of the just.

AsadLET [all] this be a reminder [to those who believe in God] - for, verily, the most beauteous of all goals awaits the God-conscious:



Sad 038:050

38:50 جنات عدن مفتحة لهم الابواب


TransliterationJannati AAadnin mufattahatan lahumu al-abwabu
LiteralTreed gardens/paradises (as) eternal residences, the doors/entrances (are) opened for them.

Yusuf AliGardens of Eternity, whose doors will (ever) be open to them;
PickthalGardens of Eden, whereof the gates are opened for them,
Arberry Gardens of Eden, whereof the gates are open to them,
ShakirThe gardens of perpetuity, the doors are opened for them.
SarwarThey will enter gardens of Eden with their gates open for them.
KhalifaThe gardens of Eden will open up their gates for them.
Hilali/KhanAdn (Edn) Paradise (everlasting Gardens), whose doors will be open for them, (It is said (in Tafsir At-Tabaree, Part 23, Page 174) that one can speak to the doors, just one tells it to open and close, and it will open or close as it is ordered).
H/K/SaheehGardens of perpetual residence, whose doors will be opened to them.
MalikThe Gardens of Eden, whose gates shall be wide open to receive them.[50]
QXPGardens of Eden, the perpetual Bliss, with gates wide-open for them.
Maulana AliGardens of perpetuity -- the doors are opened for them.
Free MindsThe gardens of Eden, whose gates will be open for them.
Qaribullah the Gardens of Eden whose gates shall be open to them,

George Salenamely, gardens of perpetual abode, the gates whereof shall stand open unto them.
JM RodwellThis is a monition: and verily, the pious shall have a goodly retreat:

Asadgardens of perpetual bliss, with gates wide-open to them, [In all the eleven instances in which the noun adn occurs in the Quran - and of which the present is the oldest - it is used as a qualifying term for the "gardens" (jannat) of paradise. This noun is derived from the verb adana, which primarily denotes "he remained [somewhere]" or "he kept [to something]", i.e., permanently: cf. the phrase adantu l-balad ("I remained for good [or "settled"] in the country"). In Biblical Hebrew - which, after all, is but a very ancient Arabian dialect - the closely related noun eden has also the additional connotation of "delight", "pleasure" or bliss". Hence the combination of the two concepts in my rendering of adn as "perpetual bliss". As in many other places in the Quran, this bliss is here allegorized - and thus brought closer to man's imagination - by means of descriptions recalling earthly joys.]



Sad 038:051

38:51 متكئين فيها يدعون فيها بفاكهة كثيرة وشراب


TransliterationMuttaki-eena feeha yadAAoona feeha bifakihatin katheeratin washarabin
LiteralLeaning/reclining in it, they call in it with much/many fruits, and a drink .

Yusuf AliTherein will they recline (at ease): Therein can they call (at pleasure) for fruit in abundance, and (delicious) drink;
PickthalWherein, reclining, they call for plenteous fruit and cool drink (that is) therein.
Arberry wherein they recline, and wherein they call for fruits abundant, and sweet potions,
ShakirReclining therein, calling therein for many fruits and drink.
SarwarThey will be resting therein and will be able to ask for many kinds of fruit and drink.
KhalifaRelaxing therein, they will be given many kinds of fruits and drinks.
Hilali/KhanTherein they will recline; therein they will call for fruits in abundance and drinks;
H/K/SaheehReclining within them, they will call therein for abundant fruit and drink.
MalikThey shall recline there, calling for abundant fruit and delicious drinks;[51]
QXPRelaxing therein, they will be hosted with all kinds of food and drink.
Maulana AliReclining therein, calling therein for many fruits and drink.
Free MindsReclining therein, they will be invited to many fruits and drinks.
Qaribullah in which they will recline, and call for abundant fruit and drink therein.

George SaleAs they lie down therein, they shall there ask for many sorts of fruits, and for drink;
JM RodwellGardens of Eden, whose portals shall stand open to them:

Asadwherein they will recline, [and] wherein they may [freely] call for many a fruit and drink,



Sad 038:052

38:52 وعندهم قاصرات الطرف اتراب


TransliterationWaAAindahum qasiratu alttarfi atrabun
LiteralAnd at them (are) the eyes'/eye lids' confining/limiting/restricting, same age/not aging.

Yusuf AliAnd beside them will be chaste women restraining their glances, (companions) of equal age.
PickthalAnd with them are those of modest gaze, companions.
Arberry and with them maidens restraining their glances of equal age.
ShakirAnd with them shall be those restraining their eyes, equals in age.
SarwarThey will have bashful wives of equal age with them.
KhalifaThey will have wonderful spouses.
Hilali/KhanAnd beside them will be chaste females (virgins) restraining their glances only for their husbands, (and) of equal ages.
H/K/SaheehAnd with them will be women limiting [their] glances and of equal age.
Malikand beside them there shall be bashful virgin companions of equal age.[52]
QXPAnd with them are well-matched companions of modest gaze.
Maulana AliAnd with them are those modest in gaze, equals in age.
Free MindsAnd with them are attendants with a splendid look and of equal age.
Qaribullah And with them will be maidens of equal age with modest gaze.

George Saleand near them shall sit the virgins of paradise, refraining their looks from beholding any besides their spouses, and of equal age with them.
JM RodwellTherein reclining, they shall there call for many a fruit and drink:

Asadhaving beside them well-matched mates of modest gaze." [Lit., "such as restrain their gaze", i.e., are of modest bearing and have eyes only for their mates (Razi). This allegorical reference to the delights of paradise occurs in the Quran three times (apart from the above instance, which is chronologically the earliest, in 37:48 and 55:56 as well). As an allegory, this phrase evidently applies to the righteous of both sexes, who in the life to come will be rejoined with those whom they loved and by whom they were loved in this world: for, "God has promised the believers, both men and women, gardens through which running waters flow, therein to abide, and goodly dwellings in gardens of perpetual bliss"



Sad 038:053

38:53 هذا ماتوعدون ليوم الحساب


TransliterationHatha ma tooAAadoona liyawmi alhisabi
LiteralThat (is) what you are being promised to the Account Day/Resurrection Day.

Yusuf AliSuch is the Promise made, to you for the Day of Account!
PickthalThis it is that ye are promised for the Day of Reckoning.
Arberry 'This is what you were promised for the Day of Reckoning;
ShakirThis is what you are promised for the day of reckoning.
SarwarThis is what they had been promised for the Day of Judgment.
KhalifaThis is what you have deserved on the Day of Reckoning.
Hilali/KhanThis it is what you (Al-Muttaqoon - the pious) are promised for the Day of Reckoning!
H/K/SaheehThis is what you, [the righteous], are promised for the Day of Account.
MalikThese are the things which you are being promised on the Day of Reckoning;[53]
QXPThis is what you are promised for the Day of Account.
Maulana AliThis is what you are promised for the day of Reckoning.
Free MindsThis is what you have been promised for the Day of Reckoning.
Qaribullah 'This is what you are promised on the Day of Recompense,

George SaleThis is what ye are promised, at the day of account.
JM RodwellAnd with them shall be virgins of their own age, with modest retiring glances:

AsadThis is what you are promised for the Day of Reckoning:



Sad 038:054

38:54 ان هذا لرزقنا ماله من نفاد


TransliterationInna hatha larizquna ma lahu min nafadin
LiteralThat (E) this (is) Our provision (E), (there is) nothing from (a) depletion from it.

Yusuf AliTruly such will be Our Bounty (to you); it will never fail;-
PickthalLo! this in truth is Our provision, which will never waste away.
Arberry this is Our provision, unto which there is no end.'
ShakirMost surely this is Our sustenance; it shall never come to an end;
SarwarOur provision (for you) will never be exhausted.
KhalifaOur provisions are inexhaustible.
Hilali/Khan(It will be said to them)! Verily, this is Our Provision which will never finish;
H/K/SaheehIndeed, this is Our provision; for it there is no depletion.
Malikthis will be Our provision which will never finish.[54]
QXPThis, verily, is Our Giving with no end to it.
Maulana AliSurely this is Our sustenance; it will never come to an end --
Free MindsSuch is Our provisions, it does not run out.
Qaribullah this is Our unending provision. '

George SaleThis is our provision; which shall not fail.
JM RodwellThis is what ye were promised at the day of reckoning.

Asadthis, verily, shall be Our provision [for you], with no end to it!



Sad 038:055

38:55 هذا وان للطاغين لشر ماب


TransliterationHatha wa-inna lilttagheena lasharra maabin
LiteralThis, and that truly to the tyrannizing/arrogant (is a) bad/evil (E) return.

Yusuf AliYea, such! but - for the wrong-doers will be an evil place of (Final) Return!-
PickthalThis (is for the righteous). And lo! for the transgressors there with be an evil journey's end,
Arberry All this; but for the insolent awaits an ill resort,
ShakirThis (shall be so); and most surely there is an evil resort for the inordinate ones;
SarwarHowever, the rebellious ones will have the worst place to return.
KhalifaAs for the transgressors, they have incurred a miserable destiny.
Hilali/KhanThis is so! And for the Taghoon (transgressors, disobedient to Allah and His Messenger - disbelievers in the Oneness of Allah, criminals, etc.), will be an evil final return (Fire),
H/K/SaheehThis [is so]. But indeed, for the transgressors is an evil place of return
MalikSuch will be the reward for the righteous. But for the rebellious there will be an evil resort[55]
QXPYes, this is so. But, for those who kept trespassing the Moral Values, is a destination with no good in it.
Maulana AliThis (is for the good)! And surely there is an evil resort for the inordinate --
Free MindsThis is so, and for the transgressors is a miserable destiny.
Qaribullah All of this; but, for the proud there is an ill return.

George SaleThis shall be the reward of the righteous. But for the transgressors is prepared an evil receptacle,
JM RodwellYes! this is our provision: it shall never fail. Even so. But for the evil doers is a wretched home-

AsadAll this [for the righteous]:



Sad 038:056

38:56 جهنم يصلونها فبئس المهاد


TransliterationJahannama yaslawnaha fabi/sa almihadu
LiteralHell they roast/suffer (from) it, so how bad (are) the beds (destination).

Yusuf AliHell!- they will burn therein, - an evil bed (indeed, to lie on)!-
PickthalHell, where they will burn, an evil resting-place.
Arberry Gehenna, wherein they are roasted - an evil cradling!
ShakirHell; they shall enter it, so evil is the resting-place.
SarwarThey will suffer in hell. What a terrible dwelling!
KhalifaHell is where they burn; what a miserable abode!
Hilali/KhanHell! Where they will burn, and worst (indeed) is that place to rest!
H/K/SaheehHell, which they will [enter to] burn, and wretched is the resting place.
Malik- hell, that is! In which they will burn - the worst abode.[56]
QXPHell that is! Wherein they burn - the worst bed to lie on!
Maulana AliHell. They will enter it. So evil is the resting-place.
Free MindsHell is where they burn. What a miserable abode!
Qaribullah They shall roast in (the Fire) of Gehenna, an evil cradling.

George Salenamely, hell: They shall be cast into the same to be burned, and a wretched couch shall it be.
JM RodwellHell-wherein they shall be burned: how wretched a bed!

Asadhell will they have to endure - and how vile a resting-place!



Sad 038:057

38:57 هذا فليذوقوه حميم وغساق


TransliterationHatha falyathooqoohu hameemun waghassaqun
LiteralThis, so they will taste/experience it hot/cold water , and cold/decayed/rotten.

Yusuf AliYea, such! - then shall they taste it,- a boiling fluid, and a fluid dark, murky, intensely cold!-
PickthalHere is a boiling and an ice-cold draught, so let them taste it,
Arberry All this; so let them taste it - boiling water and pus,
ShakirThis (shall be so); so let them taste it, boiling and intensely cold (drink).
Sarwar(They will be told), "This is your recompense.
KhalifaWhat they taste therein will be hellish drinks and bitter food.
Hilali/KhanThis is so! Then let them taste it, a boiling fluid and dirty wound discharges.
H/K/SaheehThis so let them taste it is scalding water and [foul] purulence.
MalikSuch will it be the reward for the wrongdoers. So they will taste scalding water, pus [57]
QXPThis, then, - so let them taste it - the drink of burning distress and ice-cold wind. (Distress they caused others and insensitivity they showed toward oppression and injustice (78:25)).
Maulana AliThis -- so let them taste it, boiling and intensely cold (drink),
Free MindsThis is so, and let them taste a boiling drink and bitter food.
Qaribullah All of this; so let them taste it, boiling water and pus,

George SaleThis let them taste, to wit, scalding water, and corruption flowing from the bodies of the damned,
JM RodwellEven so. Let them then taste it-boiling water and gore,

AsadThis, [then, for them -] so let them taste it: burning despair and ice-cold darkness



Sad 038:058

38:58 واخر من شكله ازواج


TransliterationWaakharu min shaklihi azwajun
LiteralAnd other/another from its likeness/similarity spouses .

Yusuf AliAnd other Penalties of a similar kind, to match them!
PickthalAnd other (torment) of the kind in pairs (the two extremes)!
Arberry and other torments of the like kind coupled together.
ShakirAnd other (punishment) of the same kind-- of various sorts.
SarwarTaste the scalding water, pus, and other putrid things".
KhalifaAnd much more of the same kind.
Hilali/KhanAnd other torments of similar kind, all together!
H/K/SaheehAnd other [punishments] of its type [in various] kinds.
Malikand other things of the same sort.[58]
QXPAnd other penalties in pairs (heat-cold, glare-darkness, noise-isolation, anxiety-depression, desire-hopelessness, etc.)
Maulana AliAnd other similar (punishment), of various sorts.
Free MindsAnd other multitudes that are similar to that.
Qaribullah and other similar to it, joined together.

George Saleand divers other things of the same kind.
JM RodwellAnd other things of kindred sort!

Asadand, coupled with it, further [suffering] of a similar nature. [Lit., "of its kind": i.e., corresponding in intensity to what the Quran describes as hamim and ghassaq. For my rendering of hamim as "burning despair", see note on 6:70. The term ghassaq, on the other hand, is derived from the verb ghasaqa, "it became dark" or "intensely dark" (Taj al-Arus); thus, al-ghasiq denotes "black darkness" and, tropically, "the night" or, rather, "the black night". According to some authorities, the form ghassaq signifies "intense [or "icy"] cold". A combination of these two meanings gives us the concept of the "ice-cold darkness" of the spirit which, together with "burning despair" (hamim), will characterize the suffering of inveterate sinners in the life to come. All other interpretations of the term ghassaq are purely speculative and, therefore, irrelevant.]



Sad 038:059

38:59 هذا فوج مقتحم معكم لامرحبا بهم انهم صالوا النار


TransliterationHatha fawjun muqtahimun maAAakum la marhaban bihim innahum saloo alnnari
LiteralThis (is a) group/crowd bursting/plunging with you, (there is) no welcome with (for) them, that they are, they are entering/suffering the fire .

Yusuf AliHere is a troop rushing headlong with you! No welcome for them! truly, they shall burn in the Fire!
PickthalHere is an army rushing blindly with you. (Those who are already in the Fire say): No word of welcome for them. Lo! they will roast at the Fire.
Arberry 'This is a troop rushing in with you; there is no Welcome for them; they shall roast in the Fire.'
ShakirThis is an army plunging in without consideration along with you; no welcome for them, surely they shall enter fire.
SarwarTheir leaders will be told, "This band will also be thrown headlong with you into hell." Their leaders will exclaim, "May condemnation fall upon them! Let them suffer the torment of fire".
Khalifa"This is a group to be thrown into Hell with you." They will not be welcomed (by the residents of Hell). They have deserved to burn in the hellfire.
Hilali/KhanThis is a troop entering with you (in Hell), no welcome for them! Verily, they shall burn in the Fire!
H/K/Saheeh[Its inhabitants will say], "This is a company bursting in with you. No welcome for them. Indeed, they will burn in the Fire."
MalikIt will be said to the ringleaders: "Here are your troops being thrown headlong with you. They are not welcomed here; for they are going to burn in the hellfire.[59]
QXPIt will be said to the ringleaders, "Here is your group going with you headlong. There is no welcome for them, for only the Fire is here to embrace them."
Maulana AliThis is an army rushing headlong with you -- no welcome for them! Surely they will burn in fire.
Free MindsHere is another group to be thrown into Hell with you. "We have no welcome for them, for they shall burn in the Fire."
Qaribullah (We shall say to their leaders): 'This is a troop rushing in with you, there is no welcome for them, they shall roast in the Fire. '

George SaleAnd it shall be said to the seducers, this troop which was guided by you, shall be thrown, together with you, headlong into hell: They shall not be bidden welcome; for they shall enter the fire to be burned.
JM RodwellTo their leaders it shall be said, "This company shall be thrown in headlong with you. No greetings shall await them, for they shall be burned in the fire."

Asad[And they will say to one another: "Do you see] this crowd of people who rushed headlong [into sin] with you? [I.e., "people whom you had seduced, and who thereupon blindly followed you": an apostrophe stressing the double responsibility of the seducers.] No welcome to them! Verily, they [too] shall have to endure the fire!" [In Arabic usage, the phrase "no welcome to them" or "to you" (la marhaban bihim, resp.bikum) is equivalent to a curse. In this context - carried on into the next verse - it expresses a mutual disavowal of the seducers and the seduced.]



Sad 038:060

38:60 قالوا بل انتم لامرحبا بكم انتم قدمتموه لنا فبئس القرار


TransliterationQaloo bal antum la marhaban bikum antum qaddamtumoohu lana fabi/sa alqararu
LiteralThey said: "But you are (there is) no welcome with (for) you, you advanced/introduced it for us." So how bad (is) the settlement/decision ?

Yusuf Ali(The followers shall cry to the misleaders:) "Nay, ye (too)! No welcome for you! It is ye who have brought this upon us! Now evil is (this) place to stay in!"
PickthalThey say: Nay, but you (misleaders), for you there is no word of welcome. Ye prepared this for us (by your misleading). Now hapless is the plight.
Arberry They say, 'No, it is you have no Welcome; you forwarded it for us; how evil a stablishment!'
ShakirThey shall say: Nay! you-- no welcome to you: you did proffer it to us, so evil is the resting-place.
SarwarTheir followers will say, "In fact, it is you who deserve condemnation. It was you who led us to hell, a terrible dwelling".
KhalifaThe newcomers will respond, "Nor are you welcomed. You are the ones who preceded us and misled us. Therefore, suffer this miserable end."
Hilali/Khan(The followers of the misleaders will say): "Nay, you (too)! No welcome for you! It is you (misleaders) who brought this upon us (because you misled us in the world), so evil is this place to stay in!"
H/K/SaheehThey will say, "Nor you! No welcome for you. You, [our leaders], brought this upon us, and wretched is the settlement."
MalikThe followers shall say to their misguided leaders: "But you! There is no welcome for you either! It was you who have brought us to this end. Such an evil abode."[60]
QXPThe followers will say to the leaders, "Nay, but you! There is no welcome for you either! It is you who sent this forth for us! What a station of plight!" (14:21), (33:67), (34:32), (37:29), (40:47).
Maulana AliThey say: Nay! you -- no welcome to you! You prepared it for us, so evil is the resting-place.
Free MindsThey said: "No, you are the ones without welcome. It was you who misled us, so here is the result!"
Qaribullah But they will say: 'No, it is you that has no welcome. It was you who brought it upon us, an evil place! '

George SaleAnd the seduced shall say to their seducers, verily ye shall not be bidden welcome: Ye have brought it upon us; and a wretched abode is hell.
JM RodwellThey shall say: "But ye, too! there shall be no welcome for you. It was ye who prepared this for us, and wretched is the abode!"

Asad[And] they [who had been seduced] will exclaim: "Nay, but it is you! No welcome to you! It is you who have prepared this for us: and how vile a state to abide in!"



Sad 038:061

38:61 قالوا ربنا من قدم لنا هذا فزده عذابا ضعفا في النار


TransliterationQaloo rabbana man qaddama lana hatha fazidhu AAathaban diAAfan fee alnnari
LiteralThey said: "Our Lord who advanced/introduced this for us, so increase him (with) a double torture in the fire ."

Yusuf AliThey will say: "Our Lord! whoever brought this upon us,- Add to him a double Penalty in the Fire!"
PickthalThey say: Our Lord! Whoever did prepare this for us, oh, give him double portion of the Fire!
Arberry They say, 'Our Lord, whoso forwarded this for us, give him a double chastisement in the Fire!'
ShakirThey shall say: Our Lord! whoever prepared it first for us, add Thou to him a double chastisement in the fire.
SarwarThey will continue saying, "Lord, double the torment of fire for those who led us into this.
KhalifaThey will also say, "Our Lord, these are the ones who led us into this; double the retribution of hellfire for them."
Hilali/KhanThey will say: "Our Lord! Whoever brought this upon us, add to him a double torment in the Fire!"
H/K/SaheehThey will say, "Our Lord, whoever brought this upon us increase for him double punishment in the Fire."
MalikThen they will pray: "Our Lord, inflict on those who brought this fate upon us double punishment in the fire."[61]
QXPThen the followers will say, "Our Lord! Whoever has sent this forth for us, oh, double for him the suffering in Fire."
Maulana AliThey say: Our Lord, whoever prepared it for us, give him more, a double, punishment in the Fire.
Free MindsThey said: "Our Lord, whoever brought this upon us, then double their retribution in the Fire!"
Qaribullah They will say: 'Our Lord, give those who brought this upon us double the punishment of the Fire! '

George SaleThey shall say, O Lord, doubly increase the torment of him who hath brought this punishment upon us, in the fire of hell.
JM RodwellThey will say: "O our Lord! increase twofold in the fire, the punishment of him who hath brought this upon us."

Asad[And] they will pray: "O our Sustainer! Whoever has prepared this for us, double Thou his suffering in the fire!" [Cf. 7:38 (and the corresponding notes) as well as 33:67-68.]



Sad 038:062

38:62 وقالوا مالنا لانرى رجالا كنا نعدهم من الاشرار


TransliterationWaqaloo ma lana la nara rijalan kunna naAAudduhum mina al-ashrari
LiteralAnd they said: "Why (is it) for us, we do not see men, we were, we count them from the bad/evil/harmful?"331

Yusuf AliAnd they will say: "What has happened to us that we see not men whom we used to number among the bad ones?
PickthalAnd they say: What aileth us that we behold not men whom we were wont to count among the wicked?
Arberry They say, 'How is it with us, that we do not see men here that we counted among the wicked?
ShakirAnd they shall say: What is the matter with us that we do not see men whom we used to count among the vicious?
SarwarBut why is it that we cannot see men whom we had considered as wicked
KhalifaThey will say, "How come we do not see (in Hell) people we used to count among the wicked?
Hilali/KhanAnd they will say: "What is the matter with us that we see not men whom we used to count among the bad ones?"
H/K/SaheehAnd they will say, "Why do we not see men whom we used to count among the worst?
MalikThen they will say to one another: "But why do we not see those whom we deemed wicked[62]
QXPThen they will exclaim to one another, "What is amiss with us? We do not see people whom we counted among evil!
Maulana AliAnd they say: What is the matter with us? -- we see not men whom we used to count among the vicious.
Free MindsAnd they said: "Why do we not see some men whom we used to count among the wicked?"
Qaribullah And they will say: 'Why do we not see the men that we counted as being among the wicked in here?

George SaleAnd the infidels shall say, why do we not see the men whom we numbered among the wicked,
JM RodwellAnd they will say: "Why see we not the men whom we numbered among the wicked-

AsadAnd they will add: "How is it that we do not see [here any of the] men whom we were wont to count among the wicked,



Sad 038:063

38:63 اتخذناهم سخريا ام زاغت عنهم الابصار


TransliterationAttakhathnahum sikhriyyan am zaghat AAanhumu al-absaru
LiteralWe took them (by) mocking/ridiculing or the eyesights/knowledge deviated/turned away from them?

Yusuf Ali"Did we treat them (as such) in ridicule, or have (our) eyes failed to perceive them?"
PickthalDid we take them (wrongly) for a laughing-stock, or have our eyes missed them?
Arberry What, did we take them for a laughing-stock? Or have our eyes swerved away from them?'
ShakirWas it that we (only) took them in scorn, or have our eyes (now) turned aside from them?
Sarwarand whom we mocked? Have they been rescued or can our eyes not find them?".
Khalifa"We used to ridicule them; we used to turn our eyes away from them."
Hilali/KhanDid we take them as an object of mockery, or have (our) eyes failed to perceive them?"
H/K/SaheehIs it [because] we took them in ridicule, or has [our] vision turned away from them?"
Malikand whom we use to ridicule? Or has our eyesight failed to notice them?"[63]
QXPWhom we used to ridicule. (Are they not here) or is it that our eyes are missing them?"
Maulana AliDid we (only) take them in scorn, or do our eyes miss them?
Free Minds"Did we mock them erroneously, or have our eyes failed to find them?"
Qaribullah Have we taken them in mockery? Or, have our eyes swerved from them?'

George Saleand whom we received with scorn? Or do our eyes miss them?
JM RodwellWhom we used to treat with scorn? Have they escaped our eyes?"

Asad[and] whom we made the target of our derision? [I.e., the prophets and the righteous, who - as the Quran points out in many places - have always been derided by people enamoured of the life of this world and, therefore, averse to all moral exhortation.] Or is it that [they are here, and] our eyes have missed them?"



Sad 038:064

38:64 ان ذلك لحق تخاصم اهل النار


TransliterationInna thalika lahaqqun takhasumu ahli alnnari
LiteralThat truly that (is) true/fact (E) , the fire's people dispute/ controvert/argue (among them selves).

Yusuf AliTruly that is just and fitting,- the mutual recriminations of the People of the Fire!
PickthalLo! that is very truth: the wrangling of the dwellers in the Fire.
Arberry Surely that is true -- the disputing of the inhabitants of the Fire.
ShakirThat most surely is the truth: the contending one with another of the inmates of the fire.
SarwarSuch disputes will certainly take place among the dwellers of hell fire.
KhalifaThis is a predetermined fact: the people of Hell will feud with one another.
Hilali/KhanVerily, that is the very truth, the mutual dispute of the people of the Fire!
H/K/SaheehIndeed, that is truth the quarreling of the people of the Fire.
MalikSurely, this is the very truth: the people in the hellfire will argue just like that.[64]
QXPSuch, behold, will in truth be the argumentation of people of the Fire!
Maulana AliThat surely is the truth -- the contending one with another of the inmates of the Fire.
Free MindsSurely, this is in truth the feuding of the people of Hell.
Qaribullah Surely that is true the disputing of the inhabitants of the Fire

George SaleVerily this is a truth; to wit, the disputing of the inhabitants of hell fire.
JM RodwellVerily this is truth-the wrangling together of the people of the fire.

AsadSuch, behold, will in truth be the [confusion and] mutual wrangling of the people of the fire!



Sad 038:065

38:65 قل انما انا منذر ومامن اله الا الله الواحد القهار


TransliterationQul innama ana munthirun wama min ilahin illa Allahu alwahidu alqahharu
LiteralSay: "Truly I am (a) warner/giver of notice, and (there is) none from a God, except God the one, the defeator/conqueror ."

Yusuf AliSay: "Truly am I a Warner: no god is there but the one Allah, Supreme and Irresistible,-
PickthalSay (unto them, O Muhammad): I am only a warner, and there is no Allah save Allah, the One, the Absolute,
Arberry Say: 'I am only a warner. There is not any god but God, the One, the Omnipotent,
ShakirSay: I am only a warner, and there is no god but Allah, the One, the Subduer (of all):
Sarwar(Muhammad) say, "I am only a warner. The only Lord is God, the Almighty.
KhalifaSay, "I warn you; there is no other god beside GOD, the One, the Supreme.
Hilali/KhanSay (O Muhammad SAW): "I am only a warner and there is no Ilah (God) except Allah (none has the right to be worshipped but Allah) the One, the Irresistible,
H/K/SaheehSay, [O Muúammad], "I am only a warner, and there is not any deity except Allah, the One, the Prevailing.
MalikO Prophet, tell them: "My mission is only as a Warner; there is no divinity except Allah, the One, the Irresistible,[65]
QXPSay, "I am only a Warner, and there is no god but Allah, the One, the Irresistible.
Maulana AliSay: I am only a warner; and there is no God but Allah, the One, the Subduer (of all) --
Free MindsSay: "I am but a warner; and there is no god besides God, the One, the Supreme."
Qaribullah Say: 'I am only a warner. There is no god except Allah, the One, the Conqueror,

George SaleSay, O Mohammed, unto the idolaters, verily I am no other than a warner: And there is no god, except the one only God, the Almighty,
JM RodwellSAY: I am but a warner; and there is no God but God the One, the Almighty!

AsadSAY [O Muhammad]: "I am only a warner; and there is no deity whatever save God, the One, who holds absolute sway over all that exists,



Sad 038:066

38:66 رب السماوات والارض ومابينهما العزيز الغفار


TransliterationRabbu alssamawati waal-ardi wama baynahuma alAAazeezu alghaffaru
LiteralThe skies'/space's and the earth's/Planet Earth's Lord, and what (is) between them (B), the glorious/mighty ,the forgiving often/forgiver.

Yusuf Ali"The Lord of the heavens and the earth, and all between,- Exalted in Might, able to enforce His Will, forgiving again and again."
PickthalLord of the heavens and the earth and all that is between them, the Mighty, the Pardoning.
Arberry Lord of the heavens and earth, and of what between them is, the All-mighty, the All-forgiving.'
ShakirThe Lord of the heavens and the earth and what is between them, the Mighty, the most Forgiving.
SarwarHe is the Lord of the heavens, the earth, and all that is between them, the Majestic and All-forgiving".
Khalifa"The Lord of the heavens and the earth, and everything between them; the Almighty, the Forgiving."
Hilali/Khan"The Lord of the heavens and the earth and all that is between them, the All-Mighty, the Oft-Forgiving."
H/K/SaheehLord of the heavens and the earth and whatever is between them, the Exalted in Might, the Perpetual Forgiver."
Malikthe Lord of the heavens and the earth and all that lies between them, the Almighty, the Forgiver."[66]
QXPLord of the heavens and the earth and all that is between them - Exalted in Might, Ever-Forgiving."
Maulana AliThe Lord of the heavens and the earth and what is between them, the Mighty, the Forgiving.
Free Minds"The Lord of the heavens and the Earth, and everything between them; the Noble, the Forgiving."
Qaribullah the Lord of the heavens and the earth and all that is between them; the Almighty, the Forgiving. '

George Salethe Lord of heaven and earth, and of whatsoever is between them; the mighty, the forgiver of sins.
JM RodwellLord of the Heavens and of the Earth, and of all that is between them, the Potent, the Forgiving!

Asadthe Sustainer of the heavens and the earth and all that is between them, the Almighty, the All-Forgiving!"



Sad 038:067

38:67 قل هو نبأ عظيم


TransliterationQul huwa nabaon AAatheemun
LiteralSay: "Is it (a) great news/information?"

Yusuf AliSay: "That is a Message Supreme (above all),-
PickthalSay: It is tremendous tidings
Arberry Say: 'It is a mighty tiding
ShakirSay: It is a message of importance,
SarwarSay, "It (facts about the supremacy of God) is the greatest message,
KhalifaSay, "Here is awesome news.
Hilali/KhanSay: "That (this Quran) is a great news,
H/K/SaheehSay, "It is great news
MalikSay: "This is a supreme message:[67]
QXPSay, "That is a Tremendous News.
Maulana AliSay: It is a message of importance,
Free MindsSay: "It is an awesome news."
Qaribullah Say: 'This is a mighty message

George SaleSay, it is a weighty message,
JM RodwellSAY: this is a weighty message,

AsadSay: "This is a message tremendous:



Sad 038:068

38:68 انتم عنه معرضون


TransliterationAntum AAanhu muAAridoona
LiteralYou are from it objecting/opposing .

Yusuf Ali"From which ye do turn away!
PickthalWhence ye turn away!
Arberry from which you are turning away.
Shakir(And) you are turning aside from it:
Sarwarbut you have turned away from it.
Khalifa"That you are totally oblivious to.
Hilali/Khan"From which you turn away!
H/K/SaheehFrom which you turn away.
Malikyet you pay no heed to it."[68]
QXPFrom which you turn away!"
Maulana AliFrom which you turn away.
Free Minds"From which you turn away."
Qaribullah from which you turn away.

George Salefrom which ye turn aside.
JM RodwellFrom which ye turn aside!

Asad[how can] you turn away from it?"



Sad 038:069

38:69 ماكان لي من علم بالملا الاعلى اذ يختصمون


TransliterationMa kana liya min AAilmin bialmala-i al-aAAla ith yakhtasimoona
Literal(There) was not from knowledge to me with the group/assembly/nobles, the highest/mightiest when they dispute/controvert/argue.

Yusuf Ali"No knowledge have I of the Chiefs on high, when they discuss (matters) among themselves.
PickthalI had no knowledge of the Highest Chiefs when they disputed;
Arberry I had no knowledge of the High Council when they disputed.
ShakirI had no knowledge of the exalted chiefs when they contended:
SarwarI have no knowledge of the dispute among the angels (concerning their attitude towards Adam).
Khalifa"I had no knowledge previously, about the feud in the High Society.
Hilali/Khan"I had no knowledge of the chiefs (angels) on high when they were disputing and discussing (about the creation of Adam).
H/K/SaheehI had no knowledge of the exalted assembly [of angels] when they were disputing [the creation of Adam].
MalikAlso say: "I have no knowledge of that time when the exalted chiefs disputed among themselves.[69]
QXPSay! "I had no knowledge of the top leaders of the past, and of their disputations.
Maulana AliI have no knowledge of the exalted chiefs when they contend.
Free Minds"I had no knowledge of the command up high, that they had quarrelled."
Qaribullah I had no knowledge of the High Assembly's dispute.

George SaleI had no knowledge of the exalted princes, when they disputed concerning the creation of man:
JM RodwellYet had I no knowledge of what passed among the celestial chiefs when they disputed,

Asad[Say, O Muhammad:] "No knowledge would I have had of [what passed among] the host on high when they argued [against the creation of man], [For the allegorical contention of the angels ("the host on high") against the creation of man, see 2:30 ff. and the corresponding notes. The allegory of man's creation, of God's command to the angels to "prostrate themselves" before the new creature, and of Iblis' refusal to do so appears in the Quran six times (2:30-34, 7:11 ff., 15:28-44, 17:61-65, 18:50, and 38:69-85), each time with an accent on a different aspect of this allegory. In the present instance (which is undoubtedly the earliest in the chronology of revelation) it is connected with the statement, in 2:31, that God "imparted unto Adam the names of all things", i.e., endowed man with the faculty of conceptual thinking (see note on 2:31) and, thus, with the ability to discern between what is true and what false. Since he possesses this faculty, man has no excuse for not realizing God's existence and oneness - the "message tremendous" referred to in the preceding passage.]



Sad 038:070

38:70 ان يوحى الى الا انما انا نذير مبين


TransliterationIn yooha ilayya illa annama ana natheerun mubeenun
LiteralThat (it) is (only) inspired/transmitted to me except that I am a clear/evident warner/giver of notice."

Yusuf Ali'Only this has been revealed to me: that I am to give warning plainly and publicly."
PickthalIt is revealed unto me only that I may be a plain warner.
Arberry This alone is revealed to me, that I am only a clear warner.'
ShakirNaught is revealed to me save that I am a plain warner.
SarwarI have only received revelation to give you plain warning.
Khalifa"I am inspired that my sole mission is to deliver the warnings to you."
Hilali/Khan"Only this has been inspired to me, that I am a plain warner."
H/K/SaheehIt has not been revealed to me except that I am a clear warner."
MalikI am informed about all this through a revelation because I am assigned the mission of a plain Warner."[70]
QXPIt is revealed unto me only that I am a plain Warner." (To give warning plainly and publicly).
Maulana AliOnly this is revealed to me that I am a plain warner.
Free Minds"It is only inspired to me that I am a clear warner."
Qaribullah This alone is revealed to me, I am only a clear warner. '

George Sale-- it hath been revealed unto me only as a proof that I am a public preacher: --
JM Rodwell-Verily, it hath been revealed to me only because I am a public preacher-

Asadhad it not been revealed unto me [by God] - to no other end than that I might convey [unto you] a plain warning. [Lit., "otherwise than that I be (illa annama ana) a plain warner" - i.e., of the prospect of spiritual self-destruction inherent in a willful disregard of the fact of God's existence and oneness, which is the core of all religious cognition and, hence, of all true prophethood.]



Sad 038:071

38:71 اذ قال ربك للملائكة اني خالق بشرا من طين


TransliterationIth qala rabbuka lilmala-ikati innee khaliqun basharan min teenin
LiteralWhen your Lord said to the angels: "That I am creating a human from mud/clay ."

Yusuf AliBehold, thy Lord said to the angels: "I am about to create man from clay:
PickthalWhen thy Lord said unto the angels: Lo! I am about to create a mortal out of mire,
Arberry When thy Lord said to the angels, 'See, I am creating a mortal of a clay.
ShakirWhen your Lord said to the angels; Surely I am going to create a mortal from dust:
SarwarWhen your Lord told the angels, "I will create a mortal out of clay,
KhalifaYour Lord said to the angels, "I am creating a human being from clay.
Hilali/Khan(Remember) when your Lord said to the angels: "Truly, I am going to create man from clay".
H/K/Saheeh[So mention] when your Lord said to the angels, "Indeed, I am going to create a human being from clay.
MalikBehold when your Lord said to the angels: "I am about to create a man from clay:[71]
QXP(The disputations began ever since mankind came into being.) When your Lord said to the angels, "Behold, I am about to create a human being out of clay. (Angels = Laws in the Universe (15:26-41)).
Maulana AliWhen thy Lord said to the angels: Surely I am going to create a mortal from dust.
Free MindsFor your Lord said to the Angels: "I am creating a human being from clay."
Qaribullah When your Lord said to the angels: 'I am creating a human from clay,

George SaleWhen thy Lord said unto the angels, verily I am about to create man of clay:
JM RodwellWhen thy Lord said to the angels, "I am about to make man of clay,

Asad[For,] lo, [For this rendering of idh, see surah 2:30.] thy Sustainer said unto the angels: "Behold, I am about to create a human being out of clay; [See note on 15:26.]



Sad 038:072

38:72 فاذا سويته ونفخت فيه من روحى فقعوا له ساجدين


TransliterationFa-itha sawwaytuhu wanafakhtu feehi min roohee faqaAAoo lahu sajideena
LiteralSo if I straightened him, and I blew in him from My Soul/Spirit , so fall/come to him prostrating.

Yusuf Ali"When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him."
PickthalAnd when I have fashioned him and breathed into him of My Spirit, then fall down before him prostrate,
Arberry When I have shaped him, and breathed My spirit in him, fall you down, bowing before him!'
ShakirSo when I have made him complete and breathed into him of My spirit, then fall down making obeisance to him.
Sarwarand when I give it proper shape and blow My spirit into it, bow down in prostration to him,"
Khalifa"Once I design him, and blow into him from My spirit, you shall fall prostrate before him."
Hilali/KhanSo when I have fashioned him and breathed into him (his) soul created by Me, then you fall down prostrate to him."
H/K/SaheehSo when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration."
Malikthen when I have fashioned him and breathed of My spirit into him, kneel down and prostrate yourselves before him."[72]
QXPAnd when I have designed him, and breathed into him from My Energy (from the Attribute of Free Will) then be submissive to him."
Maulana AliSo when I have made him complete and breathed into him of My spirit, fall down submitting to him.
Free Minds"So when I have evolved him, and breathed into him from My spirit, then you shall submit to him."
Qaribullah after I have shaped him and breathed of My spirit (I created) into him, fall down prostrate before him. '

George SaleWhen I shall have formed him, therefore, and shall have breathed my spirit into him, do ye fall down and worship him.
JM RodwellAnd when I have formed him and breathed my spirit into him, then worshipping fall down before him."

Asadand when I have formed him fully and breathed into him of My spirit, fall you down before him in prostration!" [See 15:29 and the corresponding note.]



Sad 038:073

38:73 فسجد الملائكة كلهم اجمعون


TransliterationFasajada almala-ikatu kulluhum ajmaAAoona
LiteralSo the angels prostrated all of them, all/all together.

Yusuf AliSo the angels prostrated themselves, all of them together:
PickthalThe angels fell down prostrate, every one,
Arberry Then the angels bowed themselves all together,
ShakirAnd the angels did obeisance, all of them,
Sarwarall the angel then prostrated themselves
KhalifaThe angels fell prostrate, all of them,
Hilali/KhanSo the angels prostrated themselves, all of them:
H/K/SaheehSo the angels prostrated all of them entirely.
MalikAccordingly all the angels prostrated themselves,[73]
QXPThereupon the angels agreed to be submissive before him, all of them together. ('Sajdah' = Literally, prostration, is due to Allah alone, hence, the allegorical meaning here).
Maulana AliAnd the angels submitted, all of them,
Free MindsThe Angels submitted, all of them,
Qaribullah So all the angels prostrated themselves

George SaleAnd all the angels worshipped him, in general;
JM RodwellAnd the angels prostrated themselves, all of them with one accord,

AsadThereupon the angels prostrated themselves, all of them together,



Sad 038:074

38:74 الا ابليس استكبر وكان من الكافرين


TransliterationIlla ibleesa istakbara wakana mina alkafireena
LiteralExcept Satan he became arrogant, and was/is from the disbelievers.

Yusuf AliNot so Iblis: he was haughty, and became one of those who reject Faith.
PickthalSaving Iblis; he was scornful and became one of the disbelievers.
Arberry save Iblis; he waxed proud, and was one of the unbelievers.
ShakirBut not Iblis: he was proud and he was one of the unbelievers.
Sarwarexcept Iblis who puffed himself up with pride and became a disbeliever.
Khalifaexcept Satan; he refused, and was too arrogant, unappreciative.
Hilali/KhanExcept Iblees (Satan) he was proud and was one of the disbelievers.
H/K/SaheehExcept Iblees; he was arrogant and became among the disbelievers.
Malikexcept Iblees; he acted arrogantly and became one of the disbelievers.[74]
QXPExcept Iblis - he acted arrogantly and denied the Command. (Iblis = Satan = selfish desire of the humans (2:34)).
Maulana AliBut not Iblis. He was proud and he was one of the disbelievers.
Free MindsExcept Satan; he turned arrogant, and became one of the rejecters.
Qaribullah except iblis (satan, the father of the jinn), he became too proud, for he was one of the unbelievers.

George Saleexcept Eblis, who was puffed up with pride, and became an unbeliever.
JM RodwellSave Eblis. He swelled with pride, and became an unbeliever.

Asadsave Iblis: he gloried in his arrogance, and [thus] became one of those who deny the truth. [See note on 2:34 and note on 15:41.]



Sad 038:075

38:75 قال ياابليس مامنعك ان تسجد لما خلقت بيدي استكبرت ام كنت من العالين


TransliterationQala ya ibleesu ma manaAAaka an tasjuda lima khalaqtu biyadayya astakbarta am kunta mina alAAaleena
LiteralHe said: "You Satan , what prevented/prohibited you that you prostrate to what I created with My hands, did you become arrogant, or you were from the high and mighty?"

Yusuf Ali(Allah) said: "O Iblis! What prevents thee from prostrating thyself to one whom I have created with my hands? Art thou haughty? Or art thou one of the high (and mighty) ones?"
PickthalHe said: O Iblis! What hindereth thee from falling prostrate before that which I have created with both My hands? Art thou too proud or art thou of the high exalted?
Arberry Said He, 'Iblis, what prevented thee to bow thyself before that I created with My own hands? Hast thou waxed proud, or art thou of the lofty ones?'
ShakirHe said: O Iblis! what prevented you that you should do obeisance to him whom I created with My two hands? Are you proud or are you of the exalted ones?
SarwarThe Lord said, "Iblis, what prevented you from prostrating before what I have created with My own hands? Was it because of your pride or are you truly exalted?".
KhalifaHe said, "O Satan, what prevented you from prostrating before what I created with My hands? Are you too arrogant? Have you rebelled?"
Hilali/Khan(Allah) said: "O Iblees (Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands. Are you too proud (to fall prostrate to Adam) or are you one of the high exalted?"
H/K/Saheeh[Allah] said, "O Iblees, what prevented you from prostrating to that which I created with My hands? Were you arrogant [then], or were you [already] among the haughty?"
MalikAllah said: "O Iblees! What prevented you from prostrating yourself to the one whom I have created with My own hands? Are you too arrogant, or do you think that you are one of the exalted ones?"[75]
QXPSaid He, "O Iblis! What has kept you from being submissive to that which I have created with My Hands? Are you too proud or are you of the rebellious?"
Maulana AliHe said: O Iblis, what prevented thee from submitting to him whom I created with both My hands? Art thou proud or art thou of the exalted ones?
Free MindsHe said: "O Satan, what prevented you from submitting to what I have created by My hands? Are you too arrogant? Or are you one of those exalted?"
Qaribullah He (Allah) said: 'iblis, what prevented you from prostrating yourself towards that which I have created with My Hands? Have you become too proud, or are you among the grand? '

George SaleGod said unto him, O Eblis, what hindreth thee from worshipping that which I have created with my hands? Art thou elated with vain pride? Or art thou really one of exalted merit?
JM RodwellO Eblis, said God, "what hindereth thee from prostrating thyself before him whom my hands have made? Is it that thou are puffed up with pride? or art thou a being of lofty merit?"

AsadSaid He: "O Iblis! What has kept thee from prostrating thyself before that [being] which I have created with My hands? [Cf. the metaphorical phrase "the things which Our hands have wrought" in 36:71, explained in the corresponding note. In the present instance, the stress lies on the God-willed superiority of man's intellect - which, like everything else in the universe, is God's "handiwork" - over the rest of creation (see note on 2:34).] Art thou too proud [to bow down before another created being], or art thou of those who think [only] of themselves as high?" [This "question" is, of course, only rhetorical, since God is omniscient. The phrase interpolated by me ("to bow down before another created being") reflects Zamakshari's interpretation of this passage.]



Sad 038:076

38:76 قال انا خير منه خلقتني من نار وخلقته من طين


TransliterationQala ana khayrun minhu khalaqtanee min narin wakhalaqtahu min teenin
LiteralHe said: "I am better than him, You created me from fire and You created him from mud/clay ."

Yusuf Ali(Iblis) said: "I am better than he: thou createdst me from fire, and him thou createdst from clay."
PickthalHe said: I am better than him. Thou createdst me of fire, whilst him Thou didst create of clay.
Arberry Said he, 'I am better than he; Thou createdst me of tire, and him Thou createdst of clay.'
ShakirHe said: I am better than he; Thou hast created me of fire, and him Thou didst create of dust.
SarwarHe said, "I am better than him. You have created me from fire and him out of clay".
KhalifaHe said, "I am better than he; You created me from fire, and created him from clay."
Hilali/Khan(Iblees (Satan)) said: "I am better than he, You created me from fire, and You created him from clay."
H/K/SaheehHe said, I am better than him. You created me from fire and created him from clay.
MalikIblees said: "I am better than him: You created me from fire and created him from clay."[76]
QXPIblis replied, "I am better than he. You created me of fire while you created him of clay." (Emotions are fiery in relation to the cool 'clay' of higher controls).
Maulana AliHe said: I am better than he; Thou hast created me of fire, and him Thou didst create of dust.
Free MindsHe said: "I am better than he; You created me from fire, and created him from clay."
Qaribullah He (satan) replied: 'I am better than he. You created me from fire, and You created him from clay. '

George SaleHe answered, I am more excellent than he: Thou hast created me of fire, and hast created him of clay.
JM RodwellHe said: "I am more excellent than he; me hast thou created of fire: of clay hast thou created him."

AsadAnswered [Iblis]: "I am better than he: Thou hast created me out of fire, [I.e., out of something non-corporeal and, therefore (in the view of Iblis), superior to the "clay" out of which man has been created. Inasmuch as "fire" is a symbol of passion, the above "saying" of Iblis contains, I believe, a subtle allusion to the Quranic concept of the "satanic forces" (shayatin) active within man's own heart: forces engendered by uncontrolled passions and love of self, symbolized by the preceding characterization of Iblis, the foremost of the shayatin, as "one of those who think only of themselves as high" (min al-alin).] whereas him Thou hast created out of clay."



Sad 038:077

38:77 قال فاخرج منها فانك رجيم


TransliterationQala faokhruj minha fa-innaka rajeemun
LiteralHe said: "So get out/emerge from it, so that you are cursed/expelled."

Yusuf Ali(Allah) said: "Then get thee out from here: for thou art rejected, accursed.
PickthalHe said: Go forth from hence, for lo! thou art outcast,
Arberry Said He, 'Then go thou forth hence; thou art accursed.
ShakirHe said: Then get out of it, for surely you are driven away:
SarwarThe Lord said, "Get out of here. You deserve to be stoned!
KhalifaHe said, "Therefore, you must be exiled, you will be banished.
Hilali/Khan(Allah) said: "Then get out from here, for verily, you are outcast.
H/K/Saheeh[Allah] said, "Then get out of Paradise, for indeed, you are expelled.
MalikAllah said: "Get out of here: for you are accursed,[77]
QXPSaid He, "Go forth from here, for, behold, you are condemned.
Maulana AliHe said: Go forth from hence! surely thou art driven away:
Free MindsHe said: "Therefore exit from it, you are outcast."
Qaribullah 'Begone! ' said He, 'you are stoned'.

George SaleGod said unto him, get thee hence therefore, for thou shalt be driven away from mercy:
JM RodwellHe said: "Begone then hence: thou art accursed,

AsadSaid He: "Go forth, then, from this [angelic state] - for, behold, thou art henceforth accursed,



Sad 038:078

38:78 وان عليك لعنتي الى يوم الدين


TransliterationWa-inna AAalayka laAAnatee ila yawmi alddeeni
LiteralAnd that (E) on you (is) My curse/torture/expulsion to the Judgment Day/Resurrection Day .

Yusuf Ali"And My curse shall be on thee till the Day of Judgment."
PickthalAnd lo! My curse is on thee till the Day of Judgment.
Arberry Upon thee shall rest My curse, till the Day of Doom.'
ShakirAnd surely My curse is on you to the day of judgment.
SarwarMy condemnation will be with you until the Day of Judgment!".
Khalifa"You have incurred My condemnation until the Day of Judgment."
Hilali/Khan"And verily!, My Curse is on you till the Day of Recompense."
H/K/SaheehAnd indeed, upon you is My curse until the Day of Recompense."
Malikand My curse shall be on you till the Day of Judgment."[78]
QXPAnd My rejection is on you until the Day of Judgment."
Maulana AliAnd surely My curse is on thee to the day of Judgment.
Free Minds"And My curse will be upon you until the Day of Judgment."
Qaribullah 'My curse shall rest on you until the Day of Recompense. '

George SaleAnd my curse shall be upon thee, until the day of judgement.
JM RodwellAnd lo! my ban shall be on thee till the day of the reckoning."

Asadand My rejection shall be thy due until the Day of Judgment!"



Sad 038:079

38:79 قال رب فانظرني الى يوم يبعثون


TransliterationQala rabbi faanthirnee ila yawmi yubAAathoona
LiteralHe said: "My Lord so give me time/delay me to a day/time they be sent/resurrected/revived."

Yusuf Ali(Iblis) said: "O my Lord! Give me then respite till the Day the (dead) are raised."
PickthalHe said: My Lord! Reprieve me till the day when they are raised.
Arberry Said he, 'My Lord, respite me till the day they shall be raised.'
ShakirHe said: My Lord! then respite me to the day that they are raised.
SarwarHe said, "Lord, grant me respite until the Day of Resurrection".
KhalifaHe said, "My Lord, respite me till the Day of Resurrection."
Hilali/Khan(Iblees (Satan)) said: "My Lord! Give me then respite till the Day the (dead) are resurrected."
H/K/SaheehHe said, "My Lord, then reprieve me until the Day they are resurrected."
MalikIblees said: "O Lord! Then give me respite till the Day of Resurrection."[79]
QXPIblis said, "Then, My Lord! Give me respite till the Day when they are raised."
Maulana AliHe said: My Lord, respite me to the day that they are raised.
Free MindsHe said: "My Lord, respite me till the Day they are resurrected."
Qaribullah He (satan) replied: 'Respite me my Lord till the Day of Resurrection. '

George SaleHe replied, O Lord, respite me, therefore, until the day of resurrection.
JM RodwellHe said: "O my Lord! respite me till the day of Resurrection."

AsadSaid [Iblis]: "Then, O my Sustainer, grant me a respite till the Day when all shall be raised from the dead!"



Sad 038:080

38:80 قال فانك من المنظرين


TransliterationQala fa-innaka mina almunthareena
LiteralHe said: "So that you are from the given time/delayed ."

Yusuf Ali(Allah) said: "Respite then is granted thee-
PickthalHe said: Lo! thou art of those reprieved
Arberry Said He, 'Thou art among the ones that are respited
ShakirHe said: Surely you are of the respited ones,
SarwarThe Lord said, "You will only be given a respite
KhalifaHe said, "You are respited.
Hilali/Khan(Allah) said: "Verily! You are of those allowed respite
H/K/Saheeh[Allah] said, "So indeed, you are of those reprieved
MalikAllah said: "Well, you are given respite[80]
QXPAnswered He, "Verily so, you shall be among those who are given respite. (15:36-38).
Maulana AliHe said: Surely thou art of the respited ones.
Free MindsHe said: "You are respited."
Qaribullah He (Allah) said: 'You are among those that are respited

George SaleGod said, verily thou shalt be one of those who are respited
JM RodwellHe said, "One then of the respited shalt thou be,

AsadAnswered He: "Verily, so [be it:] thou shalt be among those who are granted respite



Sad 038:081

38:81 الى يوم الوقت المعلوم


TransliterationIla yawmi alwaqti almaAAloomi
LiteralTo day/time (of) the time, the known.

Yusuf Ali"Till the Day of the Time Appointed."
PickthalUntil the day of the time appointed.
Arberry until the day of the known time.'
ShakirTill the period of the time made known.
Sarwarfor an appointed time".
Khalifa"Until the appointed day."
Hilali/Khan"Till the Day of the time appointed."
H/K/SaheehUntil the Day of the time well-known."
Maliktill the Day of Appointed Time."[81]
QXPUntil the Day of Appointed Time."
Maulana AliTill the day of the time made known.
Free Minds"Until the appointed Day."
Qaribullah till the Day of the known time. '

George Saleuntil the day of the determined time.
JM RodwellTill the day of the time appointed."

Asadtill the Day the time whereof is known [only to Me]." [The grant of "respite" to Iblis implies that he would have the power to tempt man until the end of time.]



Sad 038:082

38:82 قال فبعزتك لاغوينهم اجمعين


TransliterationQala fabiAAizzatika laoghwiyannahum ajmaAAeena
LiteralHe said: "So with Your glory/might , I will misguide/lure them (E) all/all together."

Yusuf Ali(Iblis) said: "Then, by Thy power, I will put them all in the wrong,-
PickthalHe said: Then, by Thy might, I surely will beguile them every one,
Arberry Said he, 'Now, by Thy glory, I shall pervert them all together,
ShakirHe said: Then by Thy Might I will surely make them live an evil life, all,
SarwarHe said, "By Your Glory, I shall seduce all of them (children of Adam).
KhalifaHe said, "I swear by Your majesty, that I will send them all astray.
Hilali/Khan(Iblees (Satan)) said: "By Your Might, then I will surely mislead them all,
H/K/Saheeh[Iblees] said, "By your might, I will surely mislead them all
MalikIblees said: "I swear by Your Honor, I will mislead them all[82]
QXPIblis said, "I swear by Your Honor, I will certainly lead them all astray.
Maulana AliHe said: Then by Thy Might! I will surely lead them all astray,
Free MindsHe said: "By Your majesty, I will mislead them all."
Qaribullah He (satan) said: 'I swear by Your Might, that I will seduce all of them

George SaleEblis said, by thy might do I swear, I will surely seduce them all,
JM RodwellHe said: "I swear by thy might then that all of them will I seduce,

Asad[Whereupon Iblis] said: "Then [I swear] by Thy very might: I shall most certainly beguile them all into grievous error -



Sad 038:083

38:83 الا عبادك منهم المخلصين


TransliterationIlla AAibadaka minhumu almukhlaseena
LiteralExcept Your worshippers/slaves from them, the faithful/devoted

Yusuf Ali"Except Thy Servants amongst them, sincere and purified (by Thy Grace)."
PickthalSave Thy single-minded slaves among them.
Arberry excepting those Thy servants among them that are sincere.'
ShakirExcept Thy servants from among them, the purified ones.
Sarwarexcept Your sincere servants among them".
Khalifa"Except Your worshipers who are devoted absolutely to You alone."
Hilali/Khan"Except Your chosen slaves amongst them (faithful, obedient, true believers of Islamic Monotheism)."
H/K/SaheehExcept, among them, Your chosen servants."
Malikexcept your chosen sincere devotees among them."[83]
QXPBut such of them as are Your sincere servants."
Maulana AliExcept Thy servants from among them, the purified ones.
Free Minds"Except for Your servants who are loyal."
Qaribullah except those among them who are Your sincere worshipers. '

George Saleexcept thy servants who shall be peculiarly chosen from among them.
JM RodwellSave thy sincere servants among them."

Asad[all] save such of them as are truly Thy servants!"



Sad 038:084

38:84 قال فالحق والحق اقول


TransliterationQala faalhaqqu waalhaqqa aqoolu
LiteralHe said: So the truth and the truth I say:"

Yusuf Ali(Allah) said: "Then it is just and fitting- and I say what is just and fitting-
PickthalHe said: The Truth is, and the Truth I speak,
Arberry Said He, 'This is the truth, and the truth I say;
ShakirHe said: The truth then is and the truth do I speak:
SarwarThe Lord said, "I swear by the Truth - and I speak the Truth -
KhalifaHe said, "This is the truth, and the truth is all that I utter.
Hilali/Khan(Allah) said: "The Truth is, and the Truth I say,
H/K/Saheeh[Allah] said, "The truth [is My oath], and the truth I say
MalikAllah said: "Fair enough and now what I am going to say is also fair:[84]
QXPSaid He, "The Truth is this - and this Truth do I state:
Maulana AliHe said: The Truth is, and the truth I speak --
Free MindsHe said: "The truth, and the truth is what I say"
Qaribullah He (Allah) said: 'This is the truth, and I speak the truth:

George SaleGod said, it is a just sentence; and I speak the truth:
JM RodwellHe said: "It is truth, and the truth I speak.

Asad[And God] said: "This, then, is the truth! [Cf. 15:41 - "This is, with Me, a straight way"- and the corresponding note.] And this truth do I state:



Sad 038:085

38:85 لاملان جهنم منك وممن تبعك منهم اجمعين


TransliterationLaamlaanna jahannama minka wamimman tabiAAaka minhum ajmaAAeena
LiteralI will fill (E) Hell from you and from who followed you from them all/all together.

Yusuf Ali"That I will certainly fill Hell with thee and those that follow thee,- every one."
PickthalThat I shall fill hell with thee and with such of them as follow thee, together.
Arberry I shall assuredly fill Gehenna with thee, and with whosoever of them follows thee, all together.'
ShakirThat I will most certainly fill hell with you and with those among them who follow you, all.
Sarwarthat I shall certainly fill hell with you and your followers all together".
Khalifa"I will fill Hell with you and all those who follow you."
Hilali/KhanThat I will fill Hell with you (Iblees (Satan)) and those of them (mankind) that follow you, together."
H/K/Saheeh[That] I will surely fill Hell with you and those of them that follow you all together."
Malikthat I will fill hell with you and all of those who follow you among them."[85]
QXPThat certainly I will fill Hell with you and with such of them as follow you, together."
Maulana AliThat I shall fill hell with thee and with all those among them who follow thee.
Free Minds"That I will fill Hell with you and all those who follow you."
Qaribullah I shall certainly fill Gehenna with you and every one of them that follows you. '

George SaleI will surely fill hell with thee, and with such of them as shall follow thee, altogether.
JM RodwellFrom thee will I surely fill Hell, and with such of them as shall follow thee, one and all.

AsadMost certainly will I fill hell with thee and such of them as shall follow thee, all together!"



Sad 038:086

38:86 قل ما اسألكم عليه من اجر وماانا من المتكلفين


TransliterationQul ma as-alukum AAalayhi min ajrin wama ana mina almutakallifeena
LiteralSay: "I do not ask/question you on it from a reward/wage/fee, and I am not from the pretentious/meddling .

Yusuf AliSay: "No reward do I ask of you for this (Qur'an), nor am I a pretender.
PickthalSay (O Muhammad, unto mankind): I ask of you no fee for this, and I am no simulating.
Arberry Say: 'I ask of you no wage for it, neither am I of those who take things upon themselves.
ShakirSay: I do not ask you for any reward for it; nor am I of those who affect:
Sarwar(Muhammad), say, "I do not ask any reward for my preaching to you for I am not a pretender.
KhalifaSay, "I do not ask you for any wage, and I am not an imposter.
Hilali/KhanSay (O Muhammad SAW): "No wage do I ask of you for this (the Quran), nor am I one of the Mutakallifoon (those who pretend and fabricate things which do not exist).
H/K/SaheehSay, [O Muúammad], "I do not ask you for the Qurâ an any payment, and I am not of the pretentious
MalikO Prophet, tell them: "I do not ask you any recompense for conveying this Message, nor do I pretend to be what I am not.[86]
QXP(O Messenger) say to them, "I ask of you no reward for this Message, nor am I a pretender.
Maulana AliSay: I ask you no reward for it; nor am I of the impostors.
Free MindsSay: "I do not ask you for any wage, nor am I a fraud."
Qaribullah Say (Prophet Muhammad): 'For this I ask of you no wage, and I am not of those who take things upon themselves.

George SaleSay unto the Meccans, I ask not of you any reward for this my preaching: Neither am I one of those who assume a part which belongs not to them.
JM RodwellSay: I ask no wage of you for this, nor am I one who intermeddleth.

AsadSAY [O Prophet]: "No reward whatever do I ask of you for this [message]; and I am not one of those who claim to be what they are not. [The expression mutakallif denotes, primarily, "a person who takes too much upon himself", be it in action or in feeling; hence, a person who pretends to be more than he really is, or to feel what he does not really feel. In this instance, it indicates the Prophet's disclaimer of any "supernatural" status.]



Sad 038:087

38:87 ان هو الا ذكر للعالمين


TransliterationIn huwa illa thikrun lilAAalameena
LiteralThat (E) it is except a reminder/remembrance to the creations all together/(universes).

Yusuf Ali"This is no less than a Message to (all) the Worlds.
PickthalLo! it is naught else than a reminder for all peoples
Arberry It is nothing but a reminder unto all beings,
ShakirIt is nothing but a reminder to the nations;
SarwarIt, (the Quran), is nothing but a reminder to you from the Lord of the Universe.
Khalifa"This is a reminder for the world.
Hilali/Khan"It (this Quran) is only a Reminder for all the Alameen (mankind and jinns).
H/K/SaheehIt is but a reminder to the worlds.
MalikThis Qur'an is nothing but a Reminder to all the Worlds;[87]
QXPThis (Qur'an), behold, is no less than a Reminder to the Worlds.
Maulana AliIt is naught but a Reminder to the nations.
Free Minds"It is but a reminder for the worlds."
Qaribullah This is nothing else but a reminder to all the worlds,

George SaleThe Koran is no other than an admonition unto all creatures:
JM RodwellOf a truth the Koran is no other than a warning to all creatures.

AsadThis [divine writ], behold, is no less than a reminder to all the worlds --



Sad 038:088

38:88 ولتعلمن نباه بعد حين


TransliterationWalataAAlamunna nabaahu baAAda heenin
LiteralAnd you will know (E) its news/information after a time/period of time

Yusuf Ali"And ye shall certainly know the truth of it (all) after a while."
PickthalAnd ye will come in time to know the truth thereof.
Arberry and you shall surely know its tiding after a while.'
ShakirAnd most certainly you will come to know about it after a time.
SarwarYou will certainly know its truthfulness after a certain time.
Khalifa"And you will certainly find out in awhile."
Hilali/Khan"And you shall certainly know the truth of it after a while."
H/K/SaheehAnd you will surely know [the truth of] its information after a time."
Malikand before long, you will certainly know its truth."[88]
QXPAnd you will most certainly know the Truth of it all after a lapse of time."
Maulana AliAnd certainly you will come to know about it after a time.
Free Minds"And you will come to know its news after awhile."
Qaribullah and after a while you shall know its news. '

George SaleAnd ye shall surely know what is delivered therein to be true, after a season.
JM RodwellAnd after a time shall ye surely know its message.

Asadand you will most certainly grasp its purport after a lapse of time!"


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      The Sublime Quran, by Dr. Laleh Bakhtiar

 
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