Compared Translations of the meaning of the Quran - Sura 46
al-Ahqaf - The Wind-curved Sandhills, The Dunes, The Sandhills
Total Verses: 35 | |
al-Ahqaf 046:001
al-Ahqaf 046:002
| 46:2 تنزيل الكتاب من الله العزيز الحكيم |
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| Transliteration | Tanzeelu alkitabi mina Allahi alAAazeezi alhakeemi |
| Literal | The Book's descent from God, the glorious/mighty , the wise/judicious . |
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| Yusuf Ali | The Revelation of the Book is from Allah the Exalted in Power, Full of Wisdom. |
| Pickthal | The revelation of the Scripture is from Allah the Mighty, the Wise. |
| Arberry | The sending down of the Book is from God, the All-mighty, the All-wise. |
| Shakir | The revelation of the Book is from Allah, the Mighty, the Wise. |
| Sarwar | This Book is revealed from God the Majestic and All-wise. |
| Khalifa | The revelation of this scripture is from GOD, the Almighty, Most Wise. |
| Hilali/Khan | The revelation of the Book (this Quran) is from Allah, the All-Mighty, the All-Wise. |
| H/K/Saheeh | The revelation of the Book is from Allah, the Exalted in Might, the Wise. |
| Malik | This Book is revealed by Allah, the All-Mighty, the All-Wise.[2] |
| QXP | The Revelation of this Book is from Allah, the Almighty, the Wise. |
| Maulana Ali | The revelation of the Book is from Allah, the Mighty, the Wise. |
| Free Minds | The revelation of the Scripture from God, the Noble, the Wise. |
| Qaribullah | The sending down of the Book is from Allah, the Almighty, the Wise. |
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| George Sale | The revelation of this book is from the mighty, the wise God. |
| JM Rodwell | The Revelation (sending down) of this Book is from the Mighty, the Wise! |
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| Asad | THE BESTOWAL from on high of this divine writ I issues from God, the Almighty, the Wise. |
al-Ahqaf 046:003
| 46:3 ماخلقنا السماوات والارض ومابينهما الا بالحق واجل مسمى والذين كفروا عما انذروا معرضون |
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| Transliteration | Ma khalaqna alssamawati waal-arda wama baynahuma illa bialhaqqi waajalin musamman waallatheena kafaroo AAamma onthiroo muAAridoona |
| Literal | We did not create the skies/space and the earth/Planet Earth and what (is) between them (B) except with the truth , and a named/identified (specified) term/time, and those who disbelieved (are) objecting/opposing from what they were warned/given notice (of). |
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| Yusuf Ali | We created not the heavens and the earth and all between them but for just ends, and for a Term Appointed: But those who reject Faith turn away from that whereof they are warned. |
| Pickthal | We created not the heavens and the earth and all that is between them save with truth, and for a term appointed. But those who disbelieve turn away from that whereof they are warned. |
| Arberry | We have not created the heavens and the earth, and what between them is, save with the truth and a stated term; but the unbelievers are turning away from that they were warned of. |
| Shakir | We did not create the heavens and the earth and what is between them two save with truth and (for) an appointed term; and those who disbelieve turn aside from what they are warned of. |
| Sarwar | We have created the heavens and the earth and all that is between them ONLY for a genuine purpose and an appointed time. The unbelievers ignore that of which they have been warned. |
| Khalifa | We did not create the heavens and the earth, and everything between them except for a specific purpose, and for a finite interim. Those who disbelieve are totally oblivious to the warnings given to them. |
| Hilali/Khan | We created not the heavens and the earth and all that is between them except with truth, and for an appointed term. But those who disbelieve turn away from that whereof they are warned. |
| H/K/Saheeh | We did not create the heavens and earth and what is between them except in truth and [for] a specified term. But those who disbelieve, from that of which they are warned, are turning away. |
| Malik | We created the heavens and the earth and all that lies between them to manifest the truth and to last for an appointed term. Yet the disbelievers give no heed to Our warning.[3] |
| QXP | We have not created the heavens and the earth and all that is between them without Purpose, and for a term appointed. And yet, those who are determined to deny the Truth turn away from what they are warned against. |
| Maulana Ali | We created not the heavens and the earth and all between them save with truth and for an appointed term. And those who disbelieve turn away from that whereof they are warned. |
| Free Minds | We did not create the heavens and the Earth, and everything between them except with truth, and for an appointed time. And those who disbelieve turn away from what they are being warned with. |
| Qaribullah | It was in truth that We created the heavens and the earth, and all that is between them, for an appointed term. Yet the unbelievers do not turn away from that which they were warned. |
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| George Sale | We have not created the heavens, and the earth, and whatever is between them, otherwise than in truth, and for a determined period: But the unbelievers turn away from the warning which is given them. |
| JM Rodwell | We have not created the Heavens and the Earth and all that is between them otherwise than in truth and for a settled term. But they who believe not, turn away from their warning. |
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| Asad | We have not created the heavens and the earth and all that is between them otherwise than in accordance with [an inner] truth, and for a term set [by Us]: [Regarding the expression "in accordance with [an inner] truth", see note on 10:5. The reference to the "term" set by God to all creation is meant to stress the fact of its finality in time as well as in space, in contrast with His Own timelessness and infinity.] and yet, they who are bent on denying the truth turn aside from the warning which has been conveyed unto them. [Lit., "from that whereof they have been warned": i.e., they refuse to heed the warning not to attribute divine qualities to any being or force beside God.] |
al-Ahqaf 046:004
| 46:4 قل ارايتم ماتدعون من دون الله اروني ماذا خلقوا من الارض ام لهم شرك في السماوات ايتوني بكتاب من قبل هذا او اثارة من علم ان كنتم صادقين |
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| Transliteration | Qul araaytum ma tadAAoona min dooni Allahi aroonee matha khalaqoo mina al-ardi am lahum shirkun fee alssamawati eetoonee bikitabin min qabli hatha aw atharatin min AAilmin in kuntum sadiqeena |
| Literal | Say: "Did you see what you call from other than God? Show me what they created from the earth/Planet Earth, or for them (is) a partnership in the skies/space? Come/bring to me with a Book from before this, or a mark/historical remain from knowledge, if you were truthful." |
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| Yusuf Ali | Say: "Do ye see what it is ye invoke besides Allah? Show me what it is they have created on earth, or have they a share in the heavens bring me a book (revealed) before this, or any remnant of knowledge (ye may have), if ye are telling the truth! |
| Pickthal | Say (unto them, O Muhammad): Have ye thought on all that ye invoke beside Allah? Show me what they have created of the earth. Or have they any portion in the heavens? Bring me a scripture before this (Scripture), or some vestige of knowledge (in support of what ye say), if ye are truthful. |
| Arberry | Say: 'Have you considered that you call upon apart from God? Show me what they have created of the earth; or have they a partnership in the heavens? Bring me a Book before this, or some remnant of a knowledge, if you speak truly.' |
| Shakir | Say: Have you considered what you call upon besides Allah? Show me what they have created of the earth, or have they a share in the heavens? Bring me a book before this or traces of knowledge, if you are truthful. |
| Sarwar | (Muhammad), ask them, "Have you thought about what you worship besides God? Show me which part of the earth they have created. Do they have a share in the creation of the heavens? Bring me a Book, revealed before this Quran, or any other proof based on knowledge to support your belief, if indeed you are truthful". |
| Khalifa | Say, "Consider the idols you have set up beside GOD. Show me what on earth did they create. Do they own part of the heavens? Show me any other scripture before this one, or any piece of established knowledge that supports your idolatry, if you are truthful." |
| Hilali/Khan | Say (O Muhammad SAW to these pagans): "Think! All that you invoke besides Allah show me! What have they created of the earth? Or have they a share in (the creation of) the heavens? Bring me a Book (revealed before this), or some trace of knowledge (in support of your claims), if you are truthful!" |
| H/K/Saheeh | Say, [O Muúammad], "Have you considered that which you invoke besides Allah? Show me what they have created of the earth; or did they have partnership in [creation of] the heavens? Bring me a scripture [revealed] before this or a [remaining] trace of knowledge, if you should be truthful." |
| Malik | Ask them: "Have you pondered on those whom you invoke besides Allah? Show me anything that they have created in the earth, or do they have any share in the creation of the heavens? Bring me any Book revealed before this, or some remnant of divine knowledge if you are telling the truth."[4] |
| QXP | Say, "Have you ever given thought to what it is that you call upon instead of Allah? Show me what they have created of the earth. Or do they have a share in the heavens? Bring me a Scripture before this one, or even some remains of knowledge if you are true in your claim." |
| Maulana Ali | Say: Have you considered that which you invoke besides Allah? Show me what they have created of the earth, or have they a share in the heavens? Bring me a Book before this or any relics of knowledge, if you are truthful. |
| Free Minds | Say: "Do you see those that you call on besides God? Show me what they have created on the Earth, or do they have a share in the heavens? Bring me a scripture before this, or any trace of knowledge, if you are truthful." |
| Qaribullah | Say: 'Have you seen those whom you call upon, other than Allah? Show me what they have created from the earth! Or, do they have a partnership in the heavens? Bring me a Book before this or some other remnant of knowledge, if what you say is true. ' |
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| George Sale | Say, what think ye? Shew me what part of the earth the idols which ye invoke, besides God, have created? Or had they any share in the creation of the heavens? Bring Me a book of scripture revealed before this, or some footstep of ancient knowledge, to countenance your idolatrous practices; if ye are men of veracity. |
| JM Rodwell | SAY: What think ye? As for those whom ye invoke beside God, shew me what part of the earth it is which they have created? Had they a share in the Heavens? Bring me a Book sent down by them before this Koran, or traces of their knowledge;-if ye are men of t |
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| Asad | Say: "Have you [really] given thought to what it is that you invoke instead of God? Show me what these [beings or forces] have created anywhere on earth! Or had they, perchance, a share in [creating] the heavens? [If so,] bring me any divine writ preceding this one, or any [other] vestige of knowledge - if what you claim is true!" [Sc., "in support of your claim that there are other divine powers besides God".] |
al-Ahqaf 046:005
| 46:5 ومن اضل ممن يدعو من دون الله من لايستجيب له الى يوم القيامة وهم عن دعائهم غافلون |
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| Transliteration | Waman adallu mimman yadAAoo min dooni Allahi man la yastajeebu lahu ila yawmi alqiyamati wahum AAan duAAa-ihim ghafiloona |
| Literal | And who (is) more misguided than who calls from other than God whom does not answer/reply to him to the Resurrection Day, and they are from their call/request/prayer ignoring/disregarding ? |
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| Yusuf Ali | And who is more astray than one who invokes besides Allah, such as will not answer him to the Day of Judgment, and who (in fact) are unconscious of their call (to them)? |
| Pickthal | And who is further astray than those who, instead of Allah, pray unto such as hear not their prayer until the Day of Resurrection, and are unconscious of their prayer, |
| Arberry | And who is further astray than he who calls, apart from God, upon such a one as shall not answer him till the Day of Resurrection? Such as are heedless of their calling, |
| Shakir | And who is in greater error than he who calls besides Allah upon those that will not answer him till the day of resurrection and they are heedless of their call? |
| Sarwar | Who is more astray than one who prays to things besides God; things that would not be able to answer his prayers even if he would wait till the Day of Judgment. They are not even aware of his prayers. |
| Khalifa | Who is farther astray than those who idolize beside GOD idols that can never respond to them until the Day of Resurrection, and are totally unaware of their worship? |
| Hilali/Khan | And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? |
| H/K/Saheeh | And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection, and they, of their invocation, are unaware. |
| Malik | And who could be more astray than the one who invokes those deities besides Allah who cannot answer him till the Day of Resurrection - which, in fact, are not even aware that they are being invoked?[5] |
| QXP | And who could be further astray than one who invokes, instead of Allah, such as respond not to him even until the Day of Resurrection, and, in fact, are totally unaware of their call. |
| Maulana Ali | And who is in greater error than he who invokes besides Allah such as answer him not till the day of Resurrection, and they are heedless of their call? |
| Free Minds | And who is more astray than one who calls on others besides God that do not respond to him even till the Day of Resurrection? And they are totally unaware of the calls to them! |
| Qaribullah | Who is further astray than he who calls upon, other than Allah, those who will never answer him till the Day of Resurrection, who are indeed, heedless of their supplication? |
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| George Sale | Who is in a wider error than he who invoketh, besides God, that which cannot return him an answer, to the day of resurrection; and idols which regard not their calling on them: |
| JM Rodwell | And who erreth more than he who, beside God, calleth upon that which shall not answer him until the day of Resurrection? Yes, they regard not their invocations; |
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| Asad | And who could be more astray than one who invokes, instead of God, such as will not respond to him either now or on the Day of Resurrection, [Lit., "will not respond to him till the Day of Resurrection", i.e., never.] and are not even conscious of being invoked? - |
al-Ahqaf 046:006
| 46:6 واذا حشر الناس كانوا لهم اعداء وكانوا بعبادتهم كافرين |
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| Transliteration | Wa-itha hushira alnnasu kanoo lahum aAAdaan wakanoo biAAibadatihim kafireena |
| Literal | And if the people were gathered, they (their gods) were enemies for them, and they were with their worshipping disbelieving (disowning). |
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| Yusuf Ali | And when mankind are gathered together (at the Resurrection), they will be hostile to them and reject their worship (altogether)! |
| Pickthal | And when mankind are gathered (to the Judgment) will become enemies for them, and will become deniers of having been worshipped. |
| Arberry | and when mankind are mustered, shall be enemies to them, and shall deny their service. |
| Shakir | And when men are gathered together they shall be their enemies, and shall be deniers of their worshipping (them). |
| Sarwar | When people will be resurrected, such gods will become their enemies and will reject their worship. |
| Khalifa | And when the people are summoned (on the Day of Judgment), their idols will become their enemies, and will denounce their idolatry. |
| Hilali/Khan | And when mankind are gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping. |
| H/K/Saheeh | And when the people are gathered [that Day], they [who were invoked] will be enemies to them, and they will be deniers of their worship. |
| Malik | And when mankind shall be assembled on the Day of Judgment, they will become enemies of those who invoked them and deny their worship altogether.[6] |
| QXP | And when mankind is gathered, the false deities will become enemies to those who worshiped them, and will utterly reject their worship. |
| Maulana Ali | And when men are gathered together, they will be their enemies, and will deny their worshipping (them). |
| Free Minds | And at the time when mankind is gathered, they will be enemies for them, and they will reject their worship. |
| Qaribullah | And, when mankind are gathered, those will become their enemies and disown their worship. |
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| George Sale | And which, when men shall be gathered together to judgement, will become their enemies, and will ungratefully deny their worship? |
| JM Rodwell | And when mankind shall be assembled together, they will become their enemies, and ungratefully disown their worship. |
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| Asad | such as, when all mankind is gathered [for judgment], will be enemies unto those [who worshipped them], and will utterly reject their worship? [For this symbolic "enmity" of all false objects of worship, see note on 35:14.] |
al-Ahqaf 046:007
| 46:7 واذا تتلى عليهم اياتنا بينات قال الذين كفروا للحق لما جاءهم هذا سحر مبين |
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| Transliteration | Wa-itha tutla AAalayhim ayatuna bayyinatin qala allatheena kafaroo lilhaqqi lamma jaahum hatha sihrun mubeenun |
| Literal | And if Our evidences/signs/verses are read/recited on them, those who disbelieved to the truth when it came to them said: "This (is) clear/evident magic/sorcery." |
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| Yusuf Ali | When Our Clear Signs are rehearsed to them, the Unbelievers say, of the Truth when it comes to them: "This is evident sorcery!" |
| Pickthal | And when Our clear revelations are recited unto them, those who disbelieve say of the Truth when it reacheth them: This is mere magic. |
| Arberry | And when Our signs are recited to them, clear signs, the unbelievers say to the truth when it has come to them, 'This is manifest sorcery.' |
| Shakir | And when Our clear communications are recited to them, those who disbelieve say with regard to the truth when it comes to them: This is clear magic. |
| Sarwar | When Our enlightening revelations are recited to them, the disbelievers, of the truth which has come to them, say, "This is plain magic". |
| Khalifa | When our revelations were recited to them, perfectly clear, those whodisbelieved said of the truth that came to them, "This is obviously magic!" |
| Hilali/Khan | And when Our Clear Verses are recited to them, the disbelievers say of the truth (this Quran), when it reaches them: "This is plain magic!" |
| H/K/Saheeh | And when Our verses are recited to them as clear evidences, those who disbelieve say of the truth when it has come to them, "This is obvious magic." |
| Malik | When Our revelations are recited to them, clear as they are, and the truth comes before them, the disbelievers say: "This is plain magic."[7] |
| QXP | But when Our Clear Messages are conveyed to them, the rejecters say of the Truth as soon as it reaches them, "This is obviously a magical lie." ('Sihr' = Magic = Lie = Delusion = Spellbinding eloquence = Amazing = Incredible = Surprising). |
| Maulana Ali | And when Our clear messages are recited to them, those who disbelieve say of the Truth when it comes to them: This is clear enchantment. |
| Free Minds | And when Our clear revelations are recited to them, those who rejected said of the truth that came to them: "This is evidently magic!" |
| Qaribullah | When Our clear verses are recited to them, the unbelievers say of the truth that came to them: 'This is clear sorcery. ' |
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| George Sale | When our evident signs are rehearsed unto them, the unbelievers say of the truth, when it cometh unto them, this is a manifest piece of sorcery. |
| JM Rodwell | And when our clear signs are recited to them, they who believe not say of the truth when it cometh to them, "This is plain sorcery." |
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| Asad | But whenever Our messages are conveyed to them in all their clarity, they who are bent on denying the truth speak thus of the truth as soon as it is brought to them: "This is clearly nothing but spellbinding eloquence!" [Lit., "sorcery": see note on 74:24, where the term sihr has been used, chronologically, for the first time in the above sense. As in that early instance, the truth referred to here is the message of the Quran.] |
al-Ahqaf 046:008
| 46:8 ام يقولون افتراه قل ان افتريته فلا تملكون لي من الله شيئا هو اعلم بما تفيضون فيه كفى به شهيدا بيني وبينكم وهو الغفور الرحيم |
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| Transliteration | Am yaqooloona iftarahu qul ini iftaraytuhu fala tamlikoona lee mina Allahi shay-an huwa aAAlamu bima tufeedoona feehi kafa bihi shaheedan baynee wabaynakum wahuwa alghafooru alrraheemu |
| Literal | Or they say: "He fabricated/cut and split it." Say: "If I fabricated/cut and split it, so you do not own/possess for me from God a thing. He is more knowledgeable with what you rush/hurry in it, enough/sufficient with Him (as) a witness/testifier between me and between you, and He is the forgiving, the merciful." |
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| Yusuf Ali | Or do they say, "He has forged it"? Say: "Had I forged it, then can ye obtain no single (blessing) for me from Allah. He knows best of that whereof ye talk (so glibly)! Enough is He for a witness between me and you! And he is Oft-Forgiving, Most Merciful." |
| Pickthal | Or say they: He hath invented it? Say (O Muhammad): If I have invented it, still ye have no power to support me against Allah. He is Best Aware of what ye say among yourselves concerning it. He sufficeth for a witness between me and you. And He is the Forgiving, the Merciful. |
| Arberry | Or do they say, 'He has forged it'? Say: 'If I have forged it, you have no power to help me against God. He knows very well what you are pressing upon; He suffices as a witness between me and you; He is the All-forgiving, the All-compassionate.' |
| Shakir | Nay! they say: He has forged it. Say: If I have forged it, you do not control anything for me from Allah; He knows best what you utter concerning it; He is enough as a witness between me and you, and He is the Forgiving, the Merciful. |
| Sarwar | They say, "(Muhammad) has invented it (Quran) by himself." Say, "Had I invented it, you would not have been able to rescue me from God. He knows best what you say about it. He is our witness and He is All-forgiving and All-merciful". |
| Khalifa | When they say, "He fabricated this," say, "If I fabricated this, then you cannot protect me from GOD. He is fully aware of everything you scheme. He suffices as a witness between me and you. He is the Forgiver, Most Merciful." |
| Hilali/Khan | Or say they: "He (Muhammad SAW) has fabricated it." Say: "If I have fabricated it, still you have no power to support me against Allah. He knows best of what you say among yourselves concerning it (i.e. this Quran)! Sufficient is He for a witness between me and you! And He is the Oft-Forgiving, the Most Merciful." |
| H/K/Saheeh | Or do they say, "He has invented it?" Say, "If I have invented it, you will not possess for me [the power of protection] from Allah at all. He is most knowing of that in which you are involved. Sufficient is He as Witness between me and you, and He is the Forgiving the Merciful." |
| Malik | Do they say that the Prophet has fabricated it himself? O Prophet, tell them: "If I have fabricated it myself, then there is nothing that you can do to protect me from the wrath of Allah. He knows fully well what you say about it. Enough is He as a witness between me and you. He is the Oft-Forgiving, the Most Merciful."[8] |
| QXP | Or do they say, "He has invented all this?" Say, "If I have invented it, still you have no power to support me against Allah. He is fully Aware of your reckless flight of imagination. He suffices as a Witness between me and you. And He is the Forgiving, the Merciful." (You shall come to know what you now don't. And the Forgiving, the Merciful Allah has ordained the Law of Respite for you (37:175), (39:39)). |
| Maulana Ali | Nay, they say: He has forged it. Say: If I have forged it, you control naught for me from Allah. He knows best what you utter concerning it. He is enough as a witness between me and you. And He is the Forgiving, the Merciful. |
| Free Minds | Or do they Say: "He fabricated this!" Say: "If I fabricated this, then you cannot protect me at all from God. He is fully aware of what you say. He suffices as a witness between me and you. He is the Forgiver, the Merciful." |
| Qaribullah | Or, do they say: 'He has forged it? ' Say: 'If I have forged it, then you have no power to help me against Allah, He knows what you say. It is sufficient that He is the Witness between me and you. He is the Forgiving, the Most Merciful. ' |
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| George Sale | Will they say, Mohammed hath forged it? Answer, if I have forged it, verily ye shall not obtain for me any favour from God: He well knoweth the injurious language which ye utter concerning it: He is a sufficient witness between me and you; and He is gracious and merciful. |
| JM Rodwell | Will they say, "He hath devised It?" SAY: If I have devised the Koran, then not one single thing shall ye ever obtain for me from God! He best knoweth what ye utter in its regard! Witness enough is He between me and you! And He is the Gracious, the Mercifu |
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| Asad | Or do they say, "He has invented all this"? Say [O Muhammad]: "Had I invented it, you would not be of the least help to me against God. [Sc., "then why should I have invented all this for your sake?"] He is fully aware of that [slander] into which you so recklessly plunge: enough is He as a witness between me and you! And [withal,] He alone is truly-forgiving, a true dispenser of grace." [The implication is, "May God forgive you, and grace you with His guidance" (Zamakhshari).] |
al-Ahqaf 046:009
| 46:9 قل ماكنت بدعا من الرسل وماادري مايفعل بي ولابكم ان اتبع الا مايوحى الى وما انا الا نذير مبين |
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| Transliteration | Qul ma kuntu bidAAan mina alrrusuli wama adree ma yufAAalu bee wala bikum in attabiAAu illa ma yooha ilayya wama ana illa natheerun mubeenun |
| Literal | Say: "I was not (a) new invention/unprecedented from the messengers, and I do not know what will be made/done with me, nor with you, that I follow except what is being inspired/transmitted to me, and I am not except a clear/evident warner/giver of notice." |
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| Yusuf Ali | Say: "I am no bringer of new-fangled doctrine among the messengers, nor do I know what will be done with me or with you. I follow but that which is revealed to me by inspiration; I am but a Warner open and clear." |
| Pickthal | Say: I am no new thing among the messengers (of Allah), nor know I what will be done with me or with you. I do but follow that which is inspired in me, and I am but a plain warner. |
| Arberry | Say: 'I am not an innovation among the Messengers, and I know not what shall be done with me or with you. I only follow what is revealed to me; I am only a clear warner.' |
| Shakir | Say: I am not the first of the messengers, and I do not know what will be done with me or with you: I do not follow anything but that which is revealed to me, and I am nothing but a plain warner. |
| Sarwar | Say, "I am not the first Messenger. I do not know what will be done to me or to you. I follow only what has been revealed to me and my duty is only to give clear warning". |
| Khalifa | Say, "I am not different from other messengers. I have no idea what will happen to me or to you. I only follow what is revealed to me. I am no more than a profound warner." |
| Hilali/Khan | Say (O Muhammad SAW):"I am not a new thing among the Messengers (of Allah) (i.e. I am not the first Messenger) nor do I know what will be done with me or with you. I only follow that which is revealed to me, and I am but a plain warner." |
| H/K/Saheeh | Say, "I am not something original among the messengers, nor do I know what will be done with me or with you. I only follow that which is revealed to me, and I am not but a clear warner." |
| Malik | O Prophet tell them: "I am no prodigy among the Messengers; nor do I know what will be done with me or with you. I follow only what is revealed to me, and I am no more than a plain Warner."*[9] |
| QXP | Say, "I am not the first of the Messengers, and I cannot predict what will encounter me and encounter you. I do but follow what is revealed unto me, and I am but a plain Warner." |
| Maulana Ali | Say: I am not the first of the messengers, and I know not what will be done with me or with you. I follow naught but that which is revealed to me, and I am but a plain warner. |
| Free Minds | Say: "I am no different from the other messengers, nor do I know what will happen to me or to you. I only follow what is inspired to me. I am no more than a clear warner" |
| Qaribullah | Say: 'I am not an innovation among the Messengers; nor know what will be done with me or you. I follow only what is revealed to me; I am only a clear warner. ' |
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| George Sale | Say, I am not singular among the Apostles; neither do I know what will be done with me or with you hereafter: I follow no other than what is revealed unto me; neither am I any more than a public warner. |
| JM Rodwell | SAY: I am no apostle of new doctrines: neither know I what will be done with me or you. Only what is revealed to me do I follow, and I am only charged to warn openly. |
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| Asad | Say: "I am not the first of [God's] apostles; [Thus Tabari, Baghawi, Razi, Ibn Kathir, implying - as Razi stresses - "I am but a human being like all of God's message-bearers who preceded me". Alternatively, the phrase may be rendered as "I am no innovator among the apostles" - i.e., "I am not preaching anything that was not already preached by all of God's apostles before me" (Razi and Baydawi): which coincides with the Quranic doctrine of the identity of the ethical teachings propounded by all of God's prophets.] and [like all of them,] I do not know what will be done with me or with you: for I am nothing but a plain warner." [I.e., "What will happen to all of us in this world" (Tabari, quoting with approval this interpretation of Al-Hasan al-Basri), or "both in this world and in the hereafter" (Baydawi). Either of these two interpretations implies a denial on the Prophet's part of any foreknowledge of the future and, in a wider sense, any knowledge of "that which is beyond the reach of human perception" (al-ghayb): cf. 6:50 or 7:188.] |
al-Ahqaf 046:010
| 46:10 قل ارايتم ان كان من عند الله وكفرتم به وشهد شاهد من بني اسرائيل على مثله فامن واستكبرتم ان الله لايهدي القوم الظالمين |
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| Transliteration | Qul araaytum in kana min AAindi Allahi wakafartum bihi washahida shahidun min banee isra-eela AAala mithlihi faamana waistakbartum inna Allaha la yahdee alqawma alththalimeena |
| Literal | Say: "Did you see if (it) was from at God, and you disbelieved with (in) it, and a witness/testifier from Israel's sons and daughters witnessed/testified on similar/alike to it (Old Testament), so he believed and you became arrogant? That truly God does not guide the nation the unjust/oppressive." |
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| Yusuf Ali | Say: "See ye? If (this teaching) be from Allah, and ye reject it, and a witness from among the Children of Israel testifies to its similarity (with earlier scripture), and has believed while ye are arrogant, (how unjust ye are!) truly, Allah guides not a people unjust." |
| Pickthal | Bethink you: If it is from Allah and ye disbelieve therein, and a witness of the Children of Israel hath already testified to the like thereof and hath believed, and ye are too proud (what plight is yours)? Lo! Allah guideth not wrong-doing folk. |
| Arberry | Say: 'Have you considered? If it be from God, and you disbelieve in it, and a witness from among the Children of Israel hears witness to its like, and believes, and you wax proud, God guides not the people of the evildoers. |
| Shakir | Say: Have you considered if it is from Allah, and you disbelieve in it, and a witness from among the children of Israel has borne witness of one like it, so he believed, while you are big with pride; surely Allah does not guide the unjust people. |
| Sarwar | Say, "What do you think will happen if this Quran is from God and you have rejected it? Besides, a witness from among the Israelites has testified to the divinity of a Book like it and believed in it (Quran) while you have arrogantly denied it. God does not guide the unjust. |
| Khalifa | Say, "What if it is from GOD and you disbelieved in it? A witness from the Children of Israel has borne witness to a similar phenomenon, and he has believed, while you have turned arrogant. Surely, GOD does not guide the wicked people." |
| Hilali/Khan | Say: "Tell me! If this (Quran) is from Allah, and you deny it, and a witness from among the Children of Israel (Abdullah bin Salam ) testifies that this Quran is from Allah (like the Taurat (Torah)), so he believed (embraced Islam) while you are too proud (to believe)." Verily! Allah guides not the people who are Zalimoon (polytheists, disbelievers and wrong-doing). |
| H/K/Saheeh | Say, "Have you considered: if the Qurâ an was from Allah, and you disbelieved in it while a witness from the Children of Israel has testified to something similar and believed while you were arrogant…?" Indeed, Allah does not guide the wrongdoing people. |
| Malik | Further say: "Think, if this Qur’an is indeed from Allah and you reject it, when a witness (a Jew) from the Children of Israel has also testified to its similarity with earlier scriptures and has believed (accepted Islam), while you are showing arrogance, how unjust you are! Surely Allah does not guide the unjust people."[10] |
| QXP | Say, "What if it is from Allah and you rejected it! A witness from the Children of Israel has already borne witness to the advent of one like himself. And he has believed while you are showing arrogance. Verily, Allah does not guide people who relegate the Truth." |
| Maulana Ali | Say: See you if it is from Allah, and you disbelieve in it, and a witness from among the Children of Israel has borne witness of one like him, so he believed, while you are big with pride. Surely Allah guides not the iniquitous ones. |
| Free Minds | Say: "Do you see that if it were from God, and you rejected it, and a witness from the Children of Israel testified to its similarity, and he has believed, while you have turned arrogant? Surely, God does not guide the wicked people." |
| Qaribullah | Say: 'Consider, if this (Koran) is from Allah and you disbelieve in it, and a witness from the Children of Israel testifies to its like and believes, while you are proud! Indeed, Allah does not guide the harmdoers. ' |
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| George Sale | Say, what is your opinion? If this book be from God, and ye believe not therein; and a witness of the children of Israel bear witness to its consonancy with the law, and believeth therein; and ye proudly rejecth the same: Are ye not unjust doers? Verily God directeth not unjust people. |
| JM Rodwell | SAY: What think ye? If this Book be from God, and ye believe it not, and a witness of the children of Israel witness to its conformity with the Law, and believe, while ye proudly disdain it . . . ? Ah! God guideth not the people guilty of such a wrong! |
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| Asad | Say: "Have you given thought [to how you will fare] if this be truly [a revelation] from God and yet you deny its truth? - even though a witness from among the children of Israel has already borne witness to [the advent of] one like himself, [I.e., a prophet like himself. The "witness" spoken of here is evidently Moses: cf. the two Biblical passages relating to the advent of the Prophet Muhammad (Deuteronomy xviii, 15 and 18): "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me"; and "I will raise them up a prophet from among thy brethren, like Unto thee, and will put My words in his mouth." (See in this connection note on 2:42.)] and has believed [in him], the while you glory in your arrogance [and reject his message]? Verily, God does not grace [such] evildoing folk with His guidance!" |
al-Ahqaf 046:011
| 46:11 وقال الذين كفروا للذين امنوا لو كان خيرا ماسبقونا اليه واذ لم يهتدوا به فسيقولون هذا افك قديم |
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| Transliteration | Waqala allatheena kafaroo lillatheena amanoo law kana khayran ma sabaqoona ilayhi wa-ith lam yahtadoo bihi fasayaqooloona hatha ifkun qadeemun |
| Literal | And those who disbelieved said to those who believed: "If (it) was good , they would not have preceded us to it." And if they not be guided with it, so they will say: "That (is) old lies/falsehood." |
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| Yusuf Ali | The Unbelievers say of those who believe: "If (this Message) were a good thing, (such men) would not have gone to it first, before us!" And seeing that they guide not themselves thereby, they will say, "this is an (old,) falsehood!" |
| Pickthal | And those who disbelieve say of those who believe: If it had been (any) good, they would not have been before us in attaining it. And since they will not be guided by it, they say: This is an ancient lie; |
| Arberry | The unbelievers say, as regards the believers, 'If it had been aught good, they had not outstripped us to it.' And since they are not guided by it, certainly they will say, 'This is an old calumny!' |
| Shakir | And those who disbelieve say concerning those who believe: If it had been a good, they would not have gone ahead of us therein. And as they do not seek to be rightly directed thereby, they say: It is an old lie. |
| Sarwar | The disbelievers have said about the believers, "Had there been anything good in it (Quran), they could not have accepted it before us" Since they do not benefit from its guidance, they say, "It (Quran) is only a fabricated legend". |
| Khalifa | Those who disbelieved said about those who believed, "If it were anything good, they would not have accepted it before us." Because they were not guided to it, they said, "This is an old fabrication!" |
| Hilali/Khan | And those who disbelieve (strong and wealthy) say of those who believe (weak and poor): "Had it (Islamic Monotheism to which Muhammad SAW is inviting mankind) been a good thing, they (weak and poor) would not have preceded us thereto!" And when they have not let themselves be guided by it (this Quran), they say: "This is an ancient lie!" |
| H/K/Saheeh | And those who disbelieve say of those who believe, "If it had [truly] been good, they would not have preceded us to it." And when they are not guided by it, they will say, "This is an ancient falsehood." |
| Malik | The unbelievers say about the believers: "Had there been any good to believe in the message of the Qur’an, they would not have believed in it before us (because the unbelievers were strong and wealthy whereas believers were weak and poor)." And since they reject its guidance, they say: "This is an ancient falsehood."[11] |
| QXP | And the deniers speak thus of the believers, "If this Message were any good, these people would not have accepted it before us." But since they choose not to be guided by it, they say, "This has been a fabrication since ancient times." |
| Maulana Ali | And those who disbelieve say of those who believe: If it had been a good, they would not have attained it before us. And as they are not guided thereby, they say: It is an old lie. |
| Free Minds | And those who had rejected said regarding those who had believed: "If it were any good, they would not have beaten us to it." And when they are not able to be guided by it, they will Say: "This is an old fabrication!" |
| Qaribullah | The unbelievers say of the believers: 'Had it been any good they would not have believed in it before us. ' And because they are not guided by it they say: 'This is an ancient falsehood. ' |
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| George Sale | But those who believe not, say of the true believers, if the doctrine of the Koran had been good, they had not embraced the same before us. And when they are not guided thereby, they say, this is an antiquated lie. |
| JM Rodwell | But the infidels say of the believers, "If it were a good Book they would not have been before us in believing it:" And not having submitted to guidance, they proceed to say, "It is an old lying legend!" |
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| Asad | But they who are bent on denying the truth speak thus of those who have attained to faith: "If this [message] were any good, these [people] would not have preceded us in accepting it!" [Lit., "towards it". Almost all of the classical commentators assume that this refers, specifically, to the contempt with which the pagan Quraysh looked down upon the early followers of Muhammad, most of whom came from the poorest, lowliest strata of Meccan society. However, the above "saying" has undoubtedly a timeless import inasmuch as the poor and lowly have always been among the first to follow a prophet. Moreover, it may also have a bearing on our times as well, inasmuch as the materially powerful nations, whom their technological progress has blinded to many spiritual verities, are increasingly contemptuous of the weakness of those civilizations in which religion still plays an important, albeit largely formalistic, role; and so, not realizing that this very formalism and the ensuing cultural sterility, and not religious faith as such, is the innermost cause of that weakness, they attribute it to the influence of religion per se, saying as it were, "If religion were any good, we would have been the first in holding on to it" - thus "justifying" their own materialistic attitude and their refusal to be guided by spiritual considerations.] And since they refuse to be guided by it, they will always say, "This is [but] an ancient falsehood!" [I.e., the concept of divine revelation as such, as is evident from the subsequent reference to the revelation of Moses.] |
al-Ahqaf 046:012
| 46:12 ومن قبله كتاب موسى اماما ورحمة وهذا كتاب مصدق لسانا عربيا لينذر الذين ظلموا وبشرى للمحسنين |
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| Transliteration | Wamin qablihi kitabu moosa imaman warahmatan wahatha kitabun musaddiqun lisanan AAarabiyyan liyunthira allatheena thalamoo wabushra lilmuhsineena |
| Literal | And from before it (is) Moses' Book , a leader/example , and mercy, and that (is a) confirming Book (in an) Arabic tongue/speech, to warn/give notice (to) those who caused injustice/ oppression, and good news to the good doers. |
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| Yusuf Ali | And before this, was the Book of Moses as a guide and a mercy: And this Book confirms (it) in the Arabic tongue; to admonish the unjust, and as Glad Tidings to those who do right. |
| Pickthal | When before it there was the Scripture of Moses, an example and a mercy; and this is a confirming Scripture in the Arabic language, that it may warn those who do wrong and bring good tidings for the righteous. |
| Arberry | Yet before it was the Book of Moses for a model and a mercy; and this is a Book confirming, in Arabic tongue, to warn the evildoers, and good tidings to the good-doers. |
| Shakir | And before it the Book of Musa was a guide and a mercy: and this is a Book verifying (it) in the Arabic language that it may warn those who are unjust and as good news for the doers of good. |
| Sarwar | Before this (Quran), the Book of Moses was a guide and a blessing. This Book confirms the Torah. It is in the Arabic language so that it may warn the unjust people, and give glad news to the righteous ones. |
| Khalifa | Before this, the book of Moses provided guidance and mercy. This too is a scripture that confirms, in Arabic, to warn those who transgressed, and to give good news to the righteous. |
| Hilali/Khan | And before this was the Scripture of Moosa (Moses) as a guide and a mercy. And this is a confirming Book (the Quran) in the Arabic language, to warn those who do wrong, and as glad tidings to the Muhsinoon (good-doers - see V.2:112). |
| H/K/Saheeh | And before it was the scripture of Moses to lead and as a mercy. And this is a confirming Book in an Arabic tongue to warn those who have wronged and as good tidings to the doers of good. |
| Malik | Yet before it the Book of Moses was revealed which was a guide and blessing; and this Book (Qur’an) confirms it. It is revealed in the Arabic language to forewarn the wrongdoers and to give good news to those who have adopted the righteous conduct.[12] |
| QXP | And yet, before this was the Scripture of Moses, an example and a grace. And this (Qur'an) is a Book confirming the Truth (in Torah), in the Arabic Tongue, to warn the wrongdoers, and a herald of glad tiding for the doers of good. |
| Maulana Ali | And before it was the Book of Moses, a guide and a mercy. And this is a Book verifying (it) in the Arabic language, that it may warn those who do wrong, and as good news for the doers of good. |
| Free Minds | And before this was the Scripture of Moses, as a role model and a mercy. And this is an authenticating Scripture, in an Arabic tongue, to warn those who transgressed, and to give good news to the righteous. |
| Qaribullah | Yet before it there was the Book of Moses which was an authority, and a mercy. This (Koran) is the Book confirming it (the other untampered Books) in the Arabic tongue, to warn the harmdoers and to give glad tidings to those who do good. |
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| George Sale | Whereas the book of Moses was revealed before the Koran, to be a guide and a mercy: And this is a book confirming the same, delivered, in the Arabic tongue; to denounce threats unto those who act unjustly, and to bear good tidings unto the righteous doers. |
| JM Rodwell | But before the Koran was the Book of Moses, a rule and a mercy; and this Book confirmeth it (the Pentateuch)-in the Arabic tongue-that those who are guilty of that wrong may be warned, and as glad tidings to the doers of good. |
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| Asad | And yet, before this there was the revelation of Moses, a guide and a [sign of God's] grace; and this [Quran] is a divine writ confirming the truth [of the Torah] [Sc., in its original, uncorrupted form.] in the Arabic tongue, to warn those who are bent on evildoing, and [to bring] a glad tiding to the doers of good: |
al-Ahqaf 046:013
| 46:13 ان الذين قالوا ربنا الله ثم استقاموا فلا خوف عليهم ولا هم يحزنون |
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| Transliteration | Inna allatheena qaloo rabbuna Allahu thumma istaqamoo fala khawfun AAalayhim wala hum yahzanoona |
| Literal | That truly those who said: "Our Lord (is) God" then they became straight/direct, so no fear/fright on them, and nor they be sad/grieving. |
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| Yusuf Ali | Verily those who say, "Our Lord is Allah," and remain firm (on that Path),- on them shall be no fear, nor shall they grieve. |
| Pickthal | Lo! those who say: Our Lord is Allah, and thereafter walk aright, there shall no fear come upon them neither shall they grieve. |
| Arberry | Surely those who say, 'Our Lord is God' and then go straight, no fear shall be on them, neither shall they sorrow. |
| Shakir | Surely those who say, Our Lord is Allah, then they continue on the right way, they shall have no fear nor shall they grieve. |
| Sarwar | Those who have said, "Our Lord is God," and are steadfast in their belief need have no fear or be grieved. |
| Khalifa | Surely, those who say, "Our Lord is GOD," then lead a righteous life, will have no fear, nor will they grieve. |
| Hilali/Khan | Verily, those who say: "Our Lord is (only) Allah," and thereafter Istaqamoo (i.e. stood firm and straight on the Islamic Faith of Monotheism by abstaining from all kinds of sins and evil deeds which Allah has forbidden and by performing all kinds of good deeds which He has ordained), on them shall be no fear, nor shall they grieve. |
| H/K/Saheeh | Indeed, those who have said, "Our Lord is Allah," and then remained on a right course there will be no fear concerning them, nor will they grieve. |
| Malik | Indeed those who say: "Our Lord is Allah, and then remain firm shall have nothing to fear or to regret.[13] |
| QXP | Behold, those who say, "Our Lord is Allah," and thereafter stand firm and walk aright, no fear will come upon them nor shall they grieve. |
| Maulana Ali | Surely those who say, Our Lord is Allah, then continue on the right way, on them is no fear, nor shall they grieve. |
| Free Minds | Surely, those who said: "Our Lord is God," then they lead a righteous life, there is no fear for them, nor will they grieve. |
| Qaribullah | Those who say: 'Our Lord is Allah, ' and follow the Straight Path shall have nothing to fear nor shall they sorrow. |
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| George Sale | As to those who say, our Lord is God; and who behave uprightly: On them shall no fear come, neither shall they be grieved. |
| JM Rodwell | Assuredly they who say, "Our Lord is God," and take the straight way to Him- no fear shall come on them, neither shall they be put to grief: |
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| Asad | for, behold, all who say, "Our Sustainer is God", and thereafter stand firm [in their faith] - no fear need they have, and neither shall they grieve: |
al-Ahqaf 046:014
| 46:14 اولئك اصحاب الجنة خالدين فيها جزاء بما كانوا يعملون |
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| Transliteration | Ola-ika as-habu aljannati khalideena feeha jazaan bima kanoo yaAAmaloona |
| Literal | Those are the Paradise's friends/company (they are) immortally/eternally in it, a reward/reimbursement because (of) what they were making/doing . |
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| Yusuf Ali | Such shall be Companions of the Gardens, dwelling therein (for aye): a recompense for their (good) deeds. |
| Pickthal | Such are rightful owners of the Garden, immortal therein, as a reward for what they used to do. |
| Arberry | Those are the inhabitants of Paradise, therein dwelling forever, as a recompense for that they have been doing. |
| Shakir | These are the dwellers of the garden, abiding therein: a reward for what they did. |
| Sarwar | They will be the dwellers of Paradise wherein they will live forever as a reward for what they have done. |
| Khalifa | They have deserved Paradise, where they abide forever; a reward for their works. |
| Hilali/Khan | Such shall be the dwellers of Paradise, abiding therein (forever), a reward for what they used to do. |
| H/K/Saheeh | Those are the companions of Paradise, abiding eternally therein as reward for what they used to do. |
| Malik | They shall dwell in paradise forever as a reward for their good deeds.[14] |
| QXP | Such are the rightful dwellers of the Garden, immortal therein, as a reward for all they have done. |
| Maulana Ali | These are the owners of the Garden, abiding therein -- a reward for what they did. |
| Free Minds | These are the dwellers of Paradise, abiding therein, a reward for what they used to do. |
| Qaribullah | Those, they shall be for ever the inhabitants of Paradise, a recompense for what they did. |
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| George Sale | These shall be the inhabitants of paradise, they shall remain therein for ever: In recompense for that which they have wrought. |
| JM Rodwell | These shall be the inmates of Paradise to remain therein for ever,-the recompense of their deeds! |
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| Asad | it is they who are destined for paradise, therein to abide as a reward for all that they have done. |
al-Ahqaf 046:015
| 46:15 ووصينا الانسان بوالديه احسانا حملته امه كرها ووضعته كرها وحمله وفصاله ثلاثون شهرا حتى اذا بلغ اشده وبلغ اربعين سنة قال رب اوزعني ان اشكر نعمتك التي انعمت على وعلى والدي وان اعمل صالحا ترضاه واصلح لي في ذريتي اني تبت اليك واني من المسلمين |
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| Transliteration | Wawassayna al-insana biwalidayhi ihsanan hamalat-hu ommuhu kurhan wawadaAAat-hu kurhan wahamluhu wafisaluhu thalathoona shahran hatta itha balagha ashuddahu wabalagha arbaAAeena sanatan qala rabbi awziAAnee an ashkura niAAmataka allatee anAAamta AAalayya waAAala walidayya waan aAAmala salihan tardahu waaslih lee fee thurriyyatee innee tubtu ilayka wa-innee mina almuslimeena |
| Literal | And We directed/commanded the human (with) a goodness (in treatment) with (to) his parents, his mother bore/became pregnant with him compellingly/forcefully/involuntarily and she gave birth to him compellingly/forcefully/involuntarily, and his weight/pregnancy with him , and his wearing/separation thirty months, until when he reached his maturity/strength, and he reached forty years, he said: "My Lord inspire/influence me that (E) I thank/be grateful (for) your blessing which you blessed on me and on my parents, and that (E) I make/do correct/righteous deeds you accept/approve it, and correct/repair for me in my descendants, that I repented to you, and that I am from the Moslems/submitters/surrenderers." |
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| Yusuf Ali | We have enjoined on man kindness to his parents: In pain did his mother bear him, and in pain did she give him birth. The carrying of the (child) to his weaning is (a period of) thirty months. At length, when he reaches the age of full strength and attains forty years, he says, "O my Lord! Grant me that I may be grateful for Thy favour which Thou has bestowed upon me, and upon both my parents, and that I may work righteousness such as Thou mayest approve; and be gracious to me in my issue. Truly have I turned to Thee and truly do I bow (to Thee) in Islam." |
| Pickthal | And We have commended unto man kindness toward parents. His mother beareth him with reluctance, and bringeth him forth with reluctance, and the bearing of him and the weaning of him is thirty months, till, when he attaineth full strength and reacheth forty years, he saith: My Lord! Arouse me that I may give thanks for the favour wherewith Thou hast favoured me and my parents, and that I may do right acceptable unto Thee. And be gracious unto me in the matter of my seed. Lo! I have turned unto Thee repentant, and lo! I am of those who surrender (unto Thee). |
| Arberry | We have charged man, that he be kind to his parents; his mother bore him painfully, and painfully she gave birth to him; his bearing and his weaning are thirty months. Until, when he is fully grown, and reaches forty years, he says, 'O my Lord, dispose me that I may be thankful for Thy blessing wherewith Thou hast blessed me and my father and mother, and that I may do righteousness well-pleasing to Thee; and make me righteous also in my seed. Behold, I repent to Thee, and am among those that surrender.' |
| Shakir | And We have enjoined on man doing of good to his parents; with trouble did his mother bear him and with trouble did she bring him forth; and the bearing of him and the weaning of him was thirty months; until when he attains his maturity and reaches forty years, he says: My Lord! grant me that I may give thanks for Thy favor which Thou hast bestowed on me and on my parents, and that I may do good which pleases Thee and do good to me in respect of my offspring; surely I turn to Thee, and surely I am of those who submit. |
| Sarwar | These are the ones from whom We accept righteous deeds and ignore their bad deeds. They will be among the dwellers of Paradise. It is the true promise which was given to them. |
| Khalifa | We enjoined the human being to honor his parents. His mother bore him arduously, gave birth to him arduously, and took intimate care of him for thirty months. When he reaches maturity, and reaches the age of forty, he should say, "My Lord, direct me to appreciate the blessings You have bestowed upon me and upon my parents, and to do the righteous works that please You. Let my children be righteous as well. I have repented to You; I am a submitter." |
| Hilali/Khan | And We have enjoined on man to be dutiful and kind to his parents. His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty (30) months, till when he attains full strength and reaches forty years, he says: "My Lord! Grant me the power and ability that I may be grateful for Your Favour which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my off-spring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will)." |
| H/K/Saheeh | And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months. [He grows] until, when he reaches maturity and reaches [the age of] forty years, he says, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims." |
| Malik | We have enjoined upon man to treat his parents with kindness. With much trouble his mother bore him, and with much pain did she give him birth. His bearing and his weaning took thirty months. When he reaches the age of full strength and becomes forty years old, he says: "My Lord! Grant me the grace that I may thank you for the favors which You have bestowed on me and on my parents, and that I may do good deeds that will please You, and grant me good children. Surely I turn to You in repentance and surely I am of those who are Muslims."[15] |
| QXP | Now, We have enjoined upon man goodness toward his parents. In pain did his mother bear him, and in pain did she give him birth. The carrying of the child and his total dependence on her took thirty months. And so, when he attains maturity and reaches forty years, he says, "My Lord! Enable me to be grateful for the blessings You have given me and to my parents, and that I may do works that meet Your Approval. And cause my generations to be righteous as well. Verily, unto You I turn, and truly do I submit to You." (2:233), (7:189), (31:14). |
| Maulana Ali | And We have enjoined on man the doing of good to his parents. His mother bears him with trouble and she brings him forth in pain. And the bearing of him and the weaning of him is thirty months. Till, when he attains his maturity and reaches forty years, he says: My Lord, grant me that I may give thanks for Thy favour, which Thou has bestowed on me and on my parents, and that I may do good which pleases Thee; and be good to me in respect of my offspring. Truly I turn to Thee, and truly I am of those who submit. |
| Free Minds | And We enjoined the human being to honour his parents. His mother bore him with hardship, gave birth to him in hardship, and his weaning lasts thirty months. Until he has attained his maturity, and reaches forty years, he says: "My Lord, direct me to appreciate the blessings You have bestowed upon me and upon my parents, and to do righteousness that pleases You. And let my progeny be righteous. I have repented to You; I am of those who have surrendered." |
| Qaribullah | We have charged the human to be kind to his parents. With much pain his mother bore him, and with much pain she gave birth to him; his bearing and weaning are thirty months. When he grows to manhood and attains his fortieth year, he says: 'Make me so disposed My Lord, so that I give thanks for the favors with which You have blessed me, my father and mother, and that I will do good deeds that will please You. And, make me righteous and also my descendants. To You I repent, and I am among those who surrender. ' |
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| George Sale | We have commanded man to shew kindness to his parents: His mother beareth him in her womb with pain, and bringeth him forth with pain: And the space of his being carried in her womb, and of his weaning, is thirty months; until, when he attaineth his age of strength, and attaineth the age of forty years, he saith, O Lord, excite me, by thy inspiration, that I may be grateful for thy favours, wherewith thou hast favoured me and my parents; and that I may work righteousness, which may please thee: And be gracious unto me in my issue; for I am turned unto thee, and am a Moslem. |
| JM Rodwell | Moreover, we have enjoined on man to shew kindness to his parents. With pain his mother beareth him; with pain she bringeth him forth: and his bearing and his weaning is thirty months; until when he attaineth his strength, and attaineth to forty years, he |
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| Asad | NOW [among the best of the deeds which] We have enjoined upon man is goodness towards his parents. [Cf. 29:8 and 31:14. In the present instance, this connects with the reference to the "doers of good" at the end of verse 12 and in verses 13-14.] In pain did his mother bear him, and in pain did she give him birth; and her bearing him and his utter dependence on her took thirty months. [See note on 31:14.] And so, when he attains to full maturity and reaches forty years, [I.e., the age at which man is supposed to attain to full intellectual and spiritual maturity. It is to be borne in mind that the masculine noun insan ("man" or "human being") appearing in the first sentence of this verse applies to both sexes alike.] he [that is righteous] prays: "O my Sustainer! Inspire me so that I may forever be grateful for those blessings of Thine with which Thou hast graced me and my parents, and that I may do what is right [in a manner] that will meet with Thy goodly acceptance; and grant me righteousness in my offspring [as well]. Verily, unto Thee have I turned in repentance: [Sc., "of whatever sin I may have committed". See note on the last sentence of 24:31.] for, verily, I am of those who have surrendered themselves unto Thee!" |
al-Ahqaf 046:016
| 46:16 اولئك الذين نتقبل عنهم احسن ماعملوا ونتجاوز عن سيئاتهم في اصحاب الجنة وعد الصدق الذي كانوا يوعدون |
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| Transliteration | Ola-ika allatheena nataqabbalu AAanhum ahsana ma AAamiloo wanatajawazu AAan sayyi-atihim fee as-habi aljannati waAAda alssidqi allathee kanoo yooAAadoona |
| Literal | Those are those whom We accept (the) best (of) what they made/did , and We overlook/forgive from their sins/crimes in the Paradises' friends/company , the truth's promise which they were being promised. |
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| Yusuf Ali | Such are they from whom We shall accept the best of their deeds and pass by their ill deeds: (They shall be) among the Companions of the Garden: a promise! of truth, which was made to them (in this life). |
| Pickthal | Those are they from whom We accept the best of what they do, and overlook their evil deeds. (They are) among the owners of the Garden. This is the true promise which they were promised (in the world). |
| Arberry | Those are they from whom We shall accept the best of what they have done, and We shall pass over their evil deeds. They are among the inhabitants of Paradise -- the promise of the very truth, which they were promised. |
| Shakir | These are they from whom We accept the best of what they have done and pass over their evil deeds, among the dwellers of the garden; the promise of truth which they were promised. |
| Sarwar | There are people who say to their parents, "Fie upon you! Are you telling us that we shall be raised from our graves? So many people have died before us and (none of them have been raised)" Their parents plead to God and say to their child, "Woe to you! Have faith; the promise of God is certainly true" They reply, "What you say is only ancient legends". |
| Khalifa | It is from these that we accept the righteous works, and overlook their sins. They have deserved Paradise. This is the truthful promise that is promised to them. |
| Hilali/Khan | They are those from whom We shall accept the best of their deeds and overlook their evil deeds. (They shall be) among the dwellers of Paradise, a promise of truth, which they have been promised. |
| H/K/Saheeh | Those are the ones from whom We will accept the best of what they did and overlook their misdeeds, [their being] among the companions of Paradise. [That is] the promise of truth which they had been promised. |
| Malik | Such are the people from whom We shall accept the best of their deeds and overlook their misdeeds. They shall be among the residents of paradise: true is the promise that has been made to them in this life.[16] |
| QXP | Such are those from whom We accept the best of their deeds and We shall absolve their imperfections. They are among the dwellers of Paradise. This is the True Promise that is made to them. ('Best of their deeds' indicates Allah's Reward surpassing the best of the best). |
| Maulana Ali | These are they from whom We accept the best of what they do and pass by their evil deeds -- among the owners of the Garden. A promise of truth, which they were promised. |
| Free Minds | It is from these that We accept the best of their deeds, and We shall overlook their sins, among the dwellers of Paradise. This is the promise of truth that they had been promised. |
| Qaribullah | Such are those from whom We will accept the best of what they have done and whose evil deeds We shall overlook. Those, they are among the inhabitants of Paradise; true is the promise that has been promised them. |
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| George Sale | These are they from whom We accept the good work which they have wrought, and whose evil works We pass by; and they shall be among the inhabitants of paradise: This is a true promise, which they are promised in this world. |
| JM Rodwell | These are they from whom we will accept their best works, and whose evil works we will pass by; among the inmates shall they be of Paradise:-a true promise which they are promised. |
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| Asad | It is [such as] these from whom We shall accept the best that they ever did, [I.e., "whom We shall reward in accordance with the best that they ever did": cf. 29:7.] and whose bad deeds We shall overlook: [they will find themselves] among those who are destined for paradise, in fulfillment of the true promise which they were given [in this world]. |
al-Ahqaf 046:017
| 46:17 والذي قال لوالديه اف لكما اتعدانني ان اخرج وقد خلت القرون من قبلي وهما يستغيثان الله ويلك امن ان وعد الله حق فيقول ماهذا الا اساطير الاولين |
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| Transliteration | Waallathee qala liwalidayhi offin lakuma ataAAidaninee an okhraja waqad khalati alquroonu min qablee wahuma yastagheethani Allaha waylaka amin inna waAAda Allahi haqqun fayaqoolu ma hatha illa asateeru al-awwaleena |
| Literal | And who said to his parents: "Ugh to you (B) do you (B) promise me that (E) I will be brought out, and the generations/centuries had past/expired from before me?" And they (B), they (B) seek/ask for help (from) God: "Your calamity/scandal/woe believe, that truly God's promise (is) truth ." So he says: "That (is) not except the first's/beginner's myths/baseless stories ." |
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| Yusuf Ali | But (there is one) who says to his parents, "Fie on you! Do ye hold out the promise to me that I shall be raised up, even though generations have passed before me (without rising again)?" And they two seek Allah's aid, (and rebuke the son): "Woe to thee! Have faith! for the promise of Allah is true." But he says, "This is nothing but tales of the ancients!" |
| Pickthal | And whoso saith unto his parents: Fie upon you both! Do ye threaten me that I shall be brought forth (again) when generations before me have passed away? And they twain cry unto Allah for help (and say): Woe unto thee! Believe! Lo! the promise of Allah is true. But he saith: This is naught save fables of the men of old: |
| Arberry | But he who says to his father and his mother, 'Fie upon you! Do you promise me that I shall be brought forth, when already generations have passed away before me?' while they call upon God for succour -- 'Woe upon thee! Believe; surely God's promise is true'; then he says, 'This is naught but the fairy-tales of the ancients' -- |
| Shakir | And he who says to his parents: Fie on you! do you threaten me that I shall be brought forth when generations have already passed away before me? And they both call for Allah's aid: Woe to you! believe, surely the promise of Allah is true. But he says: This is nothing but stories of the ancients. |
| Sarwar | Such people will be subject to the punishment of God, which was also decreed for many human beings and jinn before them. These people are certainly lost. |
| Khalifa | Then there is the one who says to his parents, "Woe to you; are you telling me that (after death) I will come back to life? How come those who died before us never come back?" The parents would cry for GOD's help and say, "Woe to you; please believe! GOD's promise is the truth." He would say, "Tales from the past!" |
| Hilali/Khan | But he who says to his parents: "Fie upon you both! Do you hold out the promise to me that I shall be raised up (again) when generations before me have passed away (without rising)?" While they (father and mother) invoke Allah for help (and rebuke their son): "Woe to you! Believe! Verily, the Promise of Allah is true." But he says: "This is nothing but the tales of the ancient." |
| H/K/Saheeh | But one who says to his parents, "Uff to you; do you promise me that I will be brought forth [from the earth] when generations before me have already passed on [into oblivion]?" while they call to Allah for help [and to their son], "Woe to you! Believe! Indeed, the promise of Allah is truth." But he says, "This is not but legends of the former people" |
| Malik | But he who rebukes his parents and says: "Uff (as if to say, do not bother me)! Do you threaten me with a resurrection, whereas many a generations have passed before me and none has come back from among them?" And they both cry for Allah’s help and say: "Woe to you! Be a good believer. Surely the promise of Allah is true." But he replies: "This is nothing but tales of the ancients."[17] |
| QXP | And whoever says to his parents, "Shameful it is for both of you! Do you threaten me that I shall be brought forth again although so many generations have passed away before me?" And they both pray for Allah's help and say, "Alas for you! Believe! Behold, Allah's promise always comes true. But he replies, "All this is nothing but fables of the ancient." |
| Maulana Ali | And he who says to his parents: Fie on you! Do you threaten me that I shall be brought forth, when generations have passed away before me? And they both call for Allah’s aid: Woe to thee! Believe; surely the promise of Allah is true. But he says: This is nothing but stories of the ancients. |
| Free Minds | And the one who says to his parents: "Enough of you! Are you promising me that I will be resurrected, when the generations who died before me never came back?" While they both will implore God: "Woe to you; believe! For God's promise is the truth." He would Say: "This is nothing but tales from the past!" |
| Qaribullah | But he who says to his father and his mother, 'Fie on you! Do you promise me that I shall be brought forth, when entire generations have passed away before me? ' Yet they supplicate to Allah for help 'Woe to you! Believe, surely the promise of Allah is true. ' Then he says: 'This is nothing but fairytales of the ancients. ' |
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| George Sale | He who saith unto his parents, fie on you! Do ye promise me that I shall be taken forth from the grave, and restored to life; when many generations have passed away before me, and none of them have returned back? And his parents implore God's assistance, and say to their son, alas for thee! Believe: For the promise of God is true. But he answereth, this is no other than silly fables of the ancients. |
| JM Rodwell | But he who saith to his parents, "Fie on you both! Promise ye me that I shall be taken forth from the grave alive, when whole generations have already passed away before me?" But they both will implore the help of God, and say, "Alas for thee! Believe: for |
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| Asad | But [there is many a one] who says to his parents [whenever they try to imbue him with faith in God]: "Fie upon both of you! Do you promise me that I shall be brought forth [from the dead], although [so many] generations have passed away before me?" [Sc., "without any indication that anyone has been or will be resurrected". This parabolic "dialogue" is not only meant to illustrate the ever-recurring - and perhaps natural - conflict between older and younger generations, but also points to the transmission of religious ideas as the most important function of parenthood, and thus, in a wider sense, as the basic element of all social continuity.] And [while] they both pray for God's help [and say], "Alas for thee! For, behold, God's promise always comes true!" - he but answers, "All this is nothing but fables of ancient times!" |
al-Ahqaf 046:018
| 46:18 اولئك الذين حق عليهم القول في امم قد خلت من قبلهم من الجن والانس انهم كانوا خاسرين |
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| Transliteration | Ola-ika allatheena haqqa AAalayhimu alqawlu fee umamin qad khalat min qablihim mina aljinni waal-insi innahum kanoo khasireena |
| Literal | Those are those who the word/opinion and belief became correct/true in nations (that) had passed/expired from before them from the Jinns and the human/mankind, that they truly were losers . |
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| Yusuf Ali | Such are they against whom is proved the sentence among the previous generations of Jinns and men, that have passed away; for they will be (utterly) lost. |
| Pickthal | Such are those on whom the Word concerning nations of the jinn and mankind which have passed away before them hath effect. Lo! they are the losers. |
| Arberry | such men are they against whom has been realized the Word concerning nations that passed away before them, men and jinn alike; they were losers. |
| Shakir | These are they against whom the word has proved true among nations of the jinn and the men that have already passed away before them; surely they are losers. |
| Sarwar | Everyone will have a position proportionate to the degree of his deeds. Finally, God will recompense them for their deeds and they will not be wronged. |
| Khalifa | Such are the ones stamped as disbelievers among every generation of jinns and humans; they are losers. |
| Hilali/Khan | They are those against whom the Word (of torment) is justified among the previous generations of jinns and mankind that have passed away. Verily! They are ever the losers. |
| H/K/Saheeh | Those are the ones upon whom the word has come into effect, [who will be] among nations which had passed on before them of jinn and men. Indeed, they [all] were losers. |
| Malik | Such are the people against whom the verdict of torment has proved true and they will be among the prior people of the jinns and the men that have passed away before them. Indeed they will be the losers.[18] |
| QXP | Such are the ones against whom the Word came to pass among the previous generations of the rural and the urban. Verily, they will be lost! |
| Maulana Ali | These are they against whom the word proves true, among nations of the jinn and the men that have passed away before them. Surely they are losers. |
| Free Minds | These are the ones against whom the retribution has been deserved in nations who had come before them of humans and Jinn; they are the losers. |
| Qaribullah | Such are they against whom the statement is realized concerning the nations of humans and jinn alike that passed away before them; they were the losers. |
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| George Sale | These are they whom the sentence passed on the nations which have been before them, of genii and of men, justly fitteth: They shall surely perish. |
| JM Rodwell | These are they in whom the sentence passed on the nations, djinn and men, who flourished before them, is made good. They shall surely perish. |
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| Asad | It is [such as] these upon whom the sentence [of doom] will fall due, together with the [other sinful] communities of invisible beings [See Appendix III.] and humans that have passed away before their time. Verily, they will be lost: |
al-Ahqaf 046:019
| 46:19 ولكل درجات مما عملوا وليوفهم اعمالهم وهم لايظلمون |
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| Transliteration | Walikullin darajatun mimma AAamiloo waliyuwaffiyahum aAAmalahum wahum la yuthlamoona |
| Literal | And to each, steps/degrees from what they made/did , and to fulfill/complete (to) them their deeds, and they not be caused injustice to/oppressed. |
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| Yusuf Ali | And to all are (assigned) degrees according to the deeds which they (have done), and in order that (Allah) may recompense their deeds, and no injustice be done to them. |
| Pickthal | And for all there will be ranks from what they do, that He may pay them for their deeds; and they will not be wronged. |
| Arberry | All shall have their degrees, according to what they have wrought, and that He may pay them in full for their works, and they not being wronged. |
| Shakir | And for all are degrees according to what they did, and that He may pay them back fully their deeds and they shall not be wronged. |
| Sarwar | On the day when the disbelievers will be exposed to the fire, they will be told, "You have spent your happy days during your worldly life and enjoyed them. On this day you will suffer a humiliating torment for your unreasonably arrogant manners on earth and for the evil deeds which you have committed". |
| Khalifa | They all attain the ranks they have deserved, in accordance with their works. He will pay them for their works, without the least injustice. |
| Hilali/Khan | And for all, there will be degrees according to that which they did, that He (Allah) may recompense them in full for their deeds. And they will not be wronged. |
| H/K/Saheeh | And for all there are degrees [of reward and punishment] for what they have done, and [it is] so that He may fully compensate them for their deeds, and they will not be wronged. |
| Malik | All will be assigned in ranks, according to their deeds, so that He may reward them fully for what they have done and they shall not be wronged.[19] |
| QXP | And for all there will be ranks according to what they did that He may recompense their actions. And none shall be wronged. |
| Maulana Ali | And for all are degrees according to what they do, and that He may pay them for their deeds and they will not be wronged. |
| Free Minds | And to each will be degrees according to what they did, and He will recompense them and they will not be wronged. |
| Qaribullah | Each shall have their degrees, according to what they have done, so that He will recompense them for their works, and they shall not be wronged. |
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| George Sale | For every one is prepared a certain degree of happiness or misery, according to that which they shall have wrought; that God may recompense them for their works: And they shall not be treated unjustly. |
| JM Rodwell | And there are grades for all, according to their works, that God may repay them for their works; and they shall not be dealt with unfairly. |
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| Asad | for, [in the life to come,] all shall have their degrees in accordance with whatever [good or evil] they did: and so, [The particle li prefixed to the subsequent verb is evidently what the grammarians call a lam al-aqibah: i.e., not an indication of intent ("so that") but simply of a causal sequence, which is best rendered as "and", "and so", or "hence".] He will repay them in full for their doings, and none shall be wronged. |
al-Ahqaf 046:020
| 46:20 ويوم يعرض الذين كفروا على النار اذهبتم طيباتكم في حياتكم الدنيا واستمتعتم بها فاليوم تجزون عذاب الهون بما كنتم تستكبرون في الارض بغير الحق وبما كنتم تفسقون |
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| Transliteration | Wayawma yuAAradu allatheena kafaroo AAala alnnari athhabtum tayyibatikum fee hayatikumu alddunya waistamtaAAtum biha faalyawma tujzawna AAathaba alhooni bima kuntum tastakbiroona fee al-ardi bighayri alhaqqi wabima kuntum tafsuqoona |
| Literal | And a day/time those who disbelieved be displayed/exhibited on (to) the fire : "You wiped off/eliminated your good (deeds) in your life the present/worldly life, and you lived long/enjoyed with it, so the day/today you are being reimbursed (the) torture (of) the humiliation/disgrace because (of) what you were being arrogant in the earth/Planet Earth without the right , and because (of) what you were debauching ." |
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| Yusuf Ali | And on the Day that the Unbelievers will be placed before the Fire, (It will be said to them): "Ye received your good things in the life of the world, and ye took your pleasure out of them: but today shall ye be recompensed with a Penalty of humiliation: for that ye were arrogant on earth without just cause, and that ye (ever) transgressed." |
| Pickthal | And on the day when those who disbelieve are exposed to the Fire (it will be said): Ye squandered your good things in the life of the world and sought comfort therein. Now this day ye are rewarded with the doom of ignominy because ye were disdainful in the land without a right, and because ye used to transgress. |
| Arberry | Upon the day when the unbelievers are exposed to the Fire: 'You dissipated your good things in your present life, and you took your enjoyment in them; therefore today you shall be recompensed with the chastisement of humiliation for that you waxed proud in the earth without right, and for your ungodliness. |
| Shakir | And on the day when those who disbelieve shall be brought before the fire: You did away with your good things in your life of the world and you enjoyed them for a while, so today you shall be rewarded with the punishment of abasement because you were unjustly proud in the land and because you transgressed. |
| Sarwar | We have advised the human being to be kind to his parents; his mother bore him with hardship and delivered him while suffering a great deal of pain. The period in which his mother bore and weaned him lasted for thirty months. When he grew-up to manhood and became forty years old, he then said, "Lord, inspire me to give You thanks for the bounties you have granted to me and my parents, and to act righteously to please You. Lord, make my offspring virtuous. Lord I turn to you in repentance; I am a Muslim". |
| Khalifa | The day will come when those who disbelieved will be introduced to the hellfire: "You have wasted the good chances given to you during your worldly life, and you rejoiced in them. Consequently, today you incur a shameful retribution as a requital for the arrogance you committed on earth without any basis, and for your evil works." |
| Hilali/Khan | On the Day when those who disbelieve (in the Oneness of Allah Islamic Monotheism) will be exposed to the Fire (it will be said): "You received your good things in the life of the world, and you took your pleasure therein. Now this Day you shall be recompensed with a torment of humiliation, because you were arrogant in the land without a right, and because you used to rebel and disobey (Allah). |
| H/K/Saheeh | And the Day those who disbelieved are exposed to the Fire [it will be said], "You exhausted your pleasures during your worldly life and enjoyed them, so this Day you will be awarded the punishment of [extreme] humiliation because you were arrogant upon the earth without right and because you were defiantly disobedient." |
| Malik | On that Day when the disbelievers will be brought before the fire, they will be told: "You squandered away your good things in your earthly life and you enjoyed them for a while. Today you shall be recompensed with a punishment of humiliation because you behaved with arrogance for which you had no right during your life on earth and because of the transgressions you committed."[20] |
| QXP | And on the Day when the deniers are exposed to the Fire, it will be said, "You squandered the good things in the life of the world and only sought immediate comfort. Now this Day you are rewarded with a humiliating doom for your unjust pride, and because you drifted away from humanity. |
| Maulana Ali | And on the day when those who disbelieve are brought before the Fire: You did away with your good things in your life of the world and you enjoyed them; so this day you are rewarded with the chastisement of abasement because you were unjustly proud in the land and because you transgressed. |
| Free Minds | And on the Day when those who disbelieved will be displayed to the Fire: "You have wasted the good things given to you during your worldly life, and you took pleasure in it. Consequently, today you will be recompensed with a shameful retribution for your arrogance in the land without any right, and for your evil works." |
| Qaribullah | Upon the Day when the unbelievers are brought before the Fire, (We shall say to them): 'You squandered your good things in your earthly life and took your fill of enjoyment in them, therefore today you shall be recompensed with a humiliating punishment, because you were unrightfully proud in the earth and for that you were debauchers. ' |
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| George Sale | On a certain day, the unbelievers shall be exposed before the fire of hell; and it shall be said unto them, ye received your good things in your life-time, while ye were in the world; and ye enjoyed yourselves therein: Wherefore this day ye shall be rewarded with the punishment of ignominy; for that ye behaved insolently in the earth, without justice, and for that ye transgressed. |
| JM Rodwell | And they who believe not shall one day be set before the fire. "Ye made away your precious gifts during your life on earth; and ye took your fill of pleasure in them: This day, therefore, with punishment of shame shall ye be rewarded, for that ye behaved y |
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| Asad | And on the Day when those who were bent on denying the truth will be brought within sight of the fire, [they will be told:] "You have exhausted your [share of] good things in your worldly life, having enjoyed them [without any thought of the hereafter]: and so today you shall be requited with the suffering of humiliation for having gloried on earth in your arrogance, [I.e., for having arrogantly, without any objective justification, asserted that there is no life after death.] offending against all that is right, and for all your iniquitous doings!" |
al-Ahqaf 046:021
| 46:21 واذكر اخا عاد اذ انذر قومه بالاحقاف وقد خلت النذر من بين يديه ومن خلفه الاتعبدوا الا الله اني اخاف عليكم عذاب يوم عظيم |
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| Transliteration | Waothkur akha AAadin ith anthara qawmahu bial-ahqafi waqad khalati alnnuthuru min bayni yadayhi wamin khalfihi alla taAAbudoo illa Allaha innee akhafu AAalaykum AAathaba yawmin AAatheemin |
| Literal | And remember Aad's brother when He warned/gave notice (to) his nation by the long winding sand (patterns/dunes), and the warnings/notices had past/expired from between his hands and from behind him (the warnings were given before and during his time): "That you not worship except God, that I, I fear on (for) you a great day's/time's torture." |
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| Yusuf Ali | Mention (Hud) one of 'Ad's (own) brethren: Behold, he warned his people about the winding Sand-tracts: but there have been warners before him and after him: "Worship ye none other than Allah: Truly I fear for you the Penalty of a Mighty Day." |
| Pickthal | And make mention (O Muhammad) of the brother of A'ad when he warned his folk among the wind-curved sandhills - and verily warners came and went before and after him - saying: Serve none but Allah. Lo! I fear for you the doom of a tremendous Day. |
| Arberry | And remember the brother of Ad, when he warned his people beside the sand-dunes -- and already warners had passed away alike before him and behind him -- saying, 'Serve none but God! Truly I fear for you the chastisement of a dreadful day. |
| Shakir | And mention the brother of Ad; when he warned his people in the sandy plains,-- and indeed warners came before him and after him-- saying Serve none but Allah; surely I fear for you the punishment of a grievous day. |
| Sarwar | (Muhammad), recall the brother of the people of Ad, when he warned his people in the valley of al-ahqaf saying, "There existed many warners before and after him. Do not worship anything other than God. I am afraid for you about the torment of the great Day". |
| Khalifa | Recall that the brother of `Aad warned his people at the dunes - numerous warnings were also delivered before him and after him: "You shall not worship except GOD. I fear for you the retribution of a great day." |
| Hilali/Khan | And remember (Hood) the brother of Ad, when he warned his people in Al-Ahqaf (the curved sand-hills in the southern part of Arabian Peninsula). And surely, there have passed away warners before him and after him (saying): "Worship none but Allah; truly, I fear for you the torment of a mighty Day." |
| H/K/Saheeh | And mention, [O Muúammad], the brother of Aad, when he warned his people in the [region of] al-Aúqaf and warners had already passed on before him and after him [saying], "Do not worship except Allah. Indeed, I fear for you the punishment of a terrible day." |
| Malik | Tell them the story of ‘Ad’s brethren, the Prophet Hud, when he warned his people, the residents of Ahqaf - in fact Warners came to them before him and after him saying: "Worship none but Allah. Surely I fear for you the torment of a mighty Day."[21] |
| QXP | And remember the brother of Aad when he warned his people in their Land of Sand-dunes. And, verily, Warners came and went before and after him, saying, "Serve none but Allah. Behold, I fear for you the retribution of a Tremendous Day." |
| Maulana Ali | And mention the brother of ‘Ad; when he warned his people in the sandy plains -- and warners indeed came before him and after him -- saying: Serve none but Allah. Surely I fear for you the chastisement of a grievous day. |
| Free Minds | And recall that the brother of `Aad warned his people at the dunes, while numerous warnings were also delivered before him and with him: "You shall not serve except God. For I fear for you the retribution of a great day." |
| Qaribullah | Remember Aad's brother who warned his nation in (the valley of) Al Ahqaf. Warners had already preceded and succeeded him saying: 'Worship none except Allah! (he said) 'Indeed, I fear for you the punishment of a Dreadful Day. ' |
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| George Sale | Remember the brother of Ad, when he preached unto his people in al Ahkaf, -- and there were preachers before him, and after him, -- saying, worship none but God: Verily I fear for you the punishment of a great day. |
| JM Rodwell | Remember, too, the brother of Ad when he warned his people in AL AHKAF-and before and since his time there have been warners-"Worship none but God: verily I fear for you the punishment of the great day." |
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| Asad | AND REMEMBER that brother of [the tribe of] Ad, [I.e., the Prophet Hud (see note on 7:65). The mention of Hud and the tribe of Ad connects with the last sentence of the preceding verse, inasmuch as this tribe "transgressed all bounds of equity all over their lands" |
al-Ahqaf 046:022
| 46:22 قالوا اجئتنا لتافكنا عن الهتنا فاتنا بما تعدنا ان كنت من الصادقين |
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| Transliteration | Qaloo aji/tana lita/fikana AAan alihatina fa/tina bima taAAiduna in kunta mina alssadiqeena |
| Literal | They said: "Did you come to us to turn us away from our gods, so come/bring to us with what you promise us if you were from the truthful." |
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| Yusuf Ali | They said: "Hast thou come in order to turn us aside from our gods? Then bring upon us the (calamity) with which thou dost threaten us, if thou art telling the truth?" |
| Pickthal | They said: Hast come to turn us away from our gods? Then bring upon us that wherewith thou threatenest us, if thou art of the truthful. |
| Arberry | They said, 'What, hast thou come to pervert us from our gods? Then bring us that thou promisest us, if indeed thou speakest truly.' |
| Shakir | They said: Have you come to us to turn us away from our gods; then bring us what you threaten us with, if you are of the truthful ones. |
| Sarwar | They said, "Have you come to turn us away from our gods? Show us that with which you threaten us if you are truthful". |
| Khalifa | They said, "Did you come to divert us from our gods? We challenge you to bring (the retribution) you threaten, if you are truthful." |
| Hilali/Khan | They said: "Have you come to turn us away from our aliha (gods)? Then bring us that with which you threaten us, if you are one of the truthful!" |
| H/K/Saheeh | They said, "Have you come to delude us away from our gods? Then bring us what you promise us, if you should be of the truthful." |
| Malik | They replied: "Have you come to turn us away from our gods? Bring us the torment that you threaten us with, if you are telling the truth."[22] |
| QXP | They answered, "Have you come to turn us away from our gods?" Bring, then, upon us that with which you threaten us if you are a man of truth." |
| Maulana Ali | They said: Hast thou come to us to turn us away from our gods? Then bring us that with which thou threatenest us, if thou art truthful. |
| Free Minds | They said: "Have you come to us to divert us away from our gods? Then bring us what you are promising us, if you are truthful!" |
| Qaribullah | 'Have you come to turn us away from our gods (they replied)? If what you say is true then bring down that which you promise us! ' |
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| George Sale | They answered, art thou come unto us that thou mayest turn us aside from the worship of our gods? Bring on us now the punishment with which thou threatenest us, if thou art a man of veracity. |
| JM Rodwell | They said, "Art thou come to us to turn us away from our Gods? Bring on us now the woes which thou threatenest if thou speakest truth." |
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| Asad | They answered: "Hast thou come to seduce us away from our gods? Bring, then, upon us that [doom] with which thou threaten us, if thou art a man of truth!" |
al-Ahqaf 046:023
| 46:23 قال انما العلم عند الله وابلغكم ماارسلت به ولكني اراكم قوما تجهلون |
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| Transliteration | Qala innama alAAilmu AAinda Allahi waoballighukum ma orsiltu bihi walakinnee arakum qawman tajhaloona |
| Literal | He said: "But/truly the knowledge (is) at God, and I communicate/inform you what I was sent with it, and but I see you (as) a nation being lowly/ignorant ." |
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| Yusuf Ali | He said: "The Knowledge (of when it will come) is only with Allah: I proclaim to you the mission on which I have been sent: But I see that ye are a people in ignorance!".. |
| Pickthal | He said: The knowledge is with Allah only. I convey unto you that wherewith I have been sent, but I see you are a folk that know not. |
| Arberry | He said, 'Knowledge is only with God, and I deliver to you the Message with which I was sent; but I see you are an ignorant people.' |
| Shakir | He said: The knowledge is only with Allah, and I deliver to you the message with which I am sent, but I see you are a people who are ignorant. |
| Sarwar | He said, "Only God has the knowledge (of the coming of such torment). I preach to you the message that I have brought, but I can see that you are an ignorant people". |
| Khalifa | He said, "The knowledge about this is with GOD; I only deliver to you what I was sent to deliver. However, I see that you people are ignorant." |
| Hilali/Khan | He said: "The knowledge (of the time of its coming) is with Allah only, and I convey to you that wherewith I have been sent, but I see that you are a people given to ignorance!" |
| H/K/Saheeh | He said, "Knowledge [of its time] is only with Allah, and I convey to you that with which I was sent; but I see you [to be] a people behaving ignorantly." |
| Malik | The Prophet Hud said: "The Knowledge of when it is going to come is only with Allah. I am only conveying the Message with which I have been sent, however, I can see that you are ignorant people."[23] |
| QXP | He said, "That knowledge is with Allah alone. I announce to you the Mission on which I have been sent. But I see that you are a people who prefer to live in the darkness of ignorance." |
| Maulana Ali | He said: The knowledge is only with Allah, and I deliver to you that wherewith I am sent, but I see you are an ignorant people. |
| Free Minds | He said: "The knowledge of it is with God; and I only convey to you what I was sent with. However, I see that you are a people who are ignorant." |
| Qaribullah | 'Allah alone has the knowledge' he said, 'I am sent to deliver to you the Message. But I can see that you are ignorant people. ' |
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| George Sale | He said, verily the knowledge of the time when your punishment will be inflicted, is with God; and I only declare unto you that which I am sent to preach; but I see ye are an ignorant people. |
| JM Rodwell | That knowledge, said he, "is with God alone: I only proclaim to you the message with which I am sent. But I perceive that ye are a people sunk in ignorance." |
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| Asad | Said he: "Knowledge [of when it is to befall you] rests with God alone: I but convey unto you the message with which I have been entrusted; but I see that you are people ignorant [of right and wrong]!" |
al-Ahqaf 046:024
| 46:24 فلما راوه عارضا مستقبل اوديتهم قالوا هذا عارض ممطرنا بل هو مااستعجلتم به ريح فيها عذاب اليم |
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| Transliteration | Falamma raawhu AAaridan mustaqbila awdiyatihim qaloo hatha AAaridun mumtiruna bal huwa ma istaAAjaltum bihi reehun feeha AAathabun aleemun |
| Literal | So when they saw/understood it an obstructing cloud approaching/coming (to) their valleys, they said: "That obstructing cloud (is) raining on us." No/rather it is what you hurried/hastened with it, a wind/smell in it (is) a painful torture. |
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| Yusuf Ali | Then, when they saw the (Penalty in the shape of) a cloud traversing the sky, coming to meet their valleys, they said, "This cloud will give us rain!" "Nay, it is the (Calamity) ye were asking to be hastened!- A wind wherein is a Grievous Penalty! |
| Pickthal | Then, when they beheld it as a dense cloud coming toward their valleys, they said: Here is a cloud bringing us rain. Nay, but it is that which ye did seek to hasten, a wind wherein is painful torment, |
| Arberry | Then, when they saw it as a sudden cloud coming towards their valleys, they said, 'This is a cloud, that shall give us rain!' 'Not so; rather it is that you sought to hasten -- a wind, wherein is a painful chastisement, |
| Shakir | So when they saw it as a cloud appearing in the sky advancing towards their valleys, they said: This is a cloud which will give us rain. Nay! it is what you sought to hasten on, a blast of wind in which is a painful punishment, |
| Sarwar | When they saw the torment as a cloud proceeding to their valleys, they said, "This cloud will bring us rain." He said, "No, it is the torment which you wanted to suffer immediately. It is a wind bearing and painful torment. |
| Khalifa | When they saw the storm heading their way, they said, "This storm will bring to us much needed rain." Instead, this is what you challenged (Hood) to bring; violent wind wherein there is painful retribution. |
| Hilali/Khan | Then, when they saw it as a dense cloud coming towards their valleys, they said: "This is a cloud bringing us rain!" Nay, but it is that (torment) which you were asking to be hastened! a wind wherein is a painful torment! |
| H/K/Saheeh | And when they saw it as a cloud approaching their valleys, they said, "This is a cloud bringing us rain!" Rather, it is that for which you were impatient: a wind, within it a painful punishment, |
| Malik | Then when they saw the torment in the shape of a cloud coming towards their valleys, they said: "This cloud will bring us rain." - "Nay! It is what you were asking for, a fierce wind bringing you a woeful torment.[24] |
| QXP | And so, when they saw a dense cloud approaching their valleys, they said, "Here is a dense cloud bringing us the needed rain." Nay, this is the very thing you challenged to hasten - a wind wherein is painful torment. |
| Maulana Ali | So when they saw it -- a cloud advancing towards their valleys, they said: This is a cloud bringing us rain. Nay, it is that which you sought to hasten, a wind wherein is painful chastisement. |
| Free Minds | Then when they saw the dense cloud heading towards their valley, they said: "This is a dense cloud that will bring to us much needed rain!" No, this is what you had asked to be hastened; a violent wind wherein there is painful retribution. |
| Qaribullah | And when they saw it as a sudden cloud heading for their valley they said: 'This is a cloud that will bring us rain! ' 'Rather, ' (he replied): 'it is that which you have sought to hasten, a wind in which there is a painful punishment. |
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| George Sale | And when they saw the preparation made for their punishment, namely, a cloud traversing the sky, and tending towards their valleys, they said, this is a traversing cloud, which bringeth us rain. Hud answered, nay; it is what ye demanded to be hastened: A wind, wherein is a severe vengeance: |
| JM Rodwell | So when they saw a cloud coming straight for their valleys, they said, "It is a passing cloud that shall give us rain." "Nay, it is that whose speedy coming ye challenged a blast wherein is an afflictive punishment:- |
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| Asad | And so, when they beheld it [I.e., when they beheld, without recognizing it as such, the approach of their doom.] in the shape of a dense cloud approaching their valleys, they exclaimed, "This is but a heavy cloud which will bring us [welcome] rain!" [But Hud said:] "Nay, but it is the very thing which you [so contemptuously] sought to hasten - a wind bearing grievous suffering, |
al-Ahqaf 046:025
| 46:25 تدمر كل شئ بامر ربها فاصبحوا لايرى الا مساكنهم كذلك نجزي القوم المجرمين |
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| Transliteration | Tudammiru kulla shay-in bi-amri rabbiha faasbahoo la yura illa masakinuhum kathalika najzee alqawma almujrimeena |
| Literal | It destroys every thing with its Lord's order/command, so they became/became in the morning not (to) be seen except their residences, as/like that We reimburse the nation, the criminals/sinners.370 |
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| Yusuf Ali | "Everything will it destroy by the command of its Lord!" Then by the morning they - nothing was to be seen but (the ruins of) their houses! thus do We recompense those given to sin! |
| Pickthal | Destroying all things by commandment of its Lord. And morning found them so that naught could be seen save their dwellings. Thus do We reward the guilty folk. |
| Arberry | destroying everything by the commandment of its Lord.' So in the morning there was naught to be seen but their dwelling-places. Even so do We recompense the people of the sinners. |
| Shakir | Destroying everything by the command of its Lord, so they became such that naught could be seen except their dwellings. Thus do We reward the guilty people. |
| Sarwar | It will destroy everything by the will of its Lord" (Not very long after) nothing could be seen of them except their dwellings. Thus do We recompense the sinful people. |
| Khalifa | It destroyed everything, as commanded by its Lord. By morning, nothing was standing except their homes. We thus requite the guilty people. |
| Hilali/Khan | Destroying everything by the Command of its Lord! So they became such that nothing could be seen except their dwellings! Thus do We recompense the people who are Mujrimoon (polytheists, disbelievers, sinners, etc.)! |
| H/K/Saheeh | Destroying everything by command of its Lord. And they became so that nothing was seen [of them] except their dwellings. Thus do We recompense the criminal people. |
| Malik | It is going to destroy everything by the command of its Lord. Consequently by the morning, there was nothing to be seen except the ruins of their dwellings. Thus did We reward those guilty people.[25] |
| QXP | Bound to destroy everything by its Lord's Command. And morning found them so that nothing could be seen but their empty dwellings. Thus do We reward the exploitive people. |
| Maulana Ali | Destroying every thing by the command of its Lord. So at dawn naught could be seen except their dwellings. Thus do We reward the guilty people. |
| Free Minds | It destroys everything by the commanded of its Lord. Thus they became such that nothing could be seen except their homes. We thus requite the criminal people. |
| Qaribullah | It will destroy everything by the command of its Lord. ' And when morning came there was nothing to be seen except their dwellings. As such We recompense sinful people. |
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| George Sale | It will destroy every thing, at the command of its Lord. And in the morning nothing was to be seen, besides their empty dwellings. Thus do We reward wicked people. |
| JM Rodwell | It will destroy everything at the bidding of its Lord!" And at morn nought was to be seen but their empty dwellings! Thus repay we a wicked people. |
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| Asad | bound to destroy everything at its Sustainer's behest!" And then they were so utterly wiped out [Lit., "then they became so that...", etc. See 69:6-8, describing the sandstorm which destroyed the tribe of Ad without leaving any trace of them.] that nothing could be seen save their [empty] dwellings: thus do We requite people lost in sin. |
al-Ahqaf 046:026
| 46:26 ولقد مكناهم فيما ان مكناكم فيه وجعلنا لهم سمعا وابصارا وافئدة فما اغنى عنهم سمعهم ولاابصارهم ولاافئدتهم من شي اذ كانوا يجحدون بايات الله وحاق بهم ماكانوا به يستهزؤون |
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| Transliteration | Walaqad makkannahum feema in makkannakum feehi wajaAAalna lahum samAAan waabsaran waaf-idatan fama aghna AAanhum samAAuhum wala absaruhum wala af-idatuhum min shay-in ith kanoo yajhadoona bi-ayati Allahi wahaqa bihim ma kanoo bihi yastahzi-oona |
| Literal | And We had (E) highly positioned/strengthened them in what We have not highly positioned/strengthened you in it, and We made/put for them a sense of hearing , and eye sights, and hearts , so their sense of hearing , and nor their eye sights, and nor their hearts did not enrich/suffice from them a thing when they were disbelieving and denying with God's evidences/verses ; and what they were with it mocking/making fun of surrounded/encircled with them. |
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| Yusuf Ali | And We had firmly established them in a (prosperity and) power which We have not given to you (ye Quraish!) and We had endowed them with (faculties of) hearing, seeing, heart and intellect: but of no profit to them were their (faculties of) hearing, sight, and heart and intellect, when they went on rejecting the Signs of Allah; and they were (completely) encircled by that which they used to mock at! |
| Pickthal | And verily We had empowered them with that wherewith We have not empowered you, and had assigned them ears and eyes and hearts; but their ears and eyes and hearts availed them naught since they denied the revelations of Allah; and what they used to mock befell them. |
| Arberry | And We had established them in that wherein We have not established you, and We appointed for them hearing, and sight, and hearts; and yet their hearing, their sight and their hearts availed them nothing, since they denied the signs of God, and they were encompassed by that they mocked at. |
| Shakir | And certainly We had established them in what We have not established you in, and We had given-- them ears and eyes and hearts, but neither their ears, nor their eyes, nor their hearts availed them aught, since they denied the communications of Allah, and that which they mocked encompassed them. |
| Sarwar | We had established them more firmly in the land than you are. We had given them ears, eyes, and hearts but none of their ears, eyes, and hearts proved to be of any benefit to them; they rejected the revelations of God and the torment which they mocked brought upon them utter destruction. |
| Khalifa | We had established them in the same way as we established you, and provided them with hearing, eyes, and minds. But their hearing, eyes, and minds did not help them at all. This is because they decided to disregard GOD's revelations. Thus, the prophecies and warnings that they ridiculed have caused their doom. |
| Hilali/Khan | And indeed We had firmly established them with that wherewith We have not established you (O Quraish)! And We had assigned them the (faculties of) hearing (ears), seeing (eyes), and hearts, but their hearing (ears), seeing (eyes), and their hearts availed them nothing since they used to deny the Ayat (Allahs Prophets and their Prophethood, proofs, evidences, verses, signs, revelations, etc.) of Allah, and they were completely encircled by that which they used to mock at! |
| H/K/Saheeh | And We had certainly established them in such as We have not established you, and We made for them hearing and vision and hearts. But their hearing and vision and hearts availed them not from anything [of the punishment] when they were [continually] rejecting the signs of Allah; and they were enveloped by what they used to ridicule. |
| Malik | We had established them much better than We have established you, O Qureysh of Mecca, and endowed them with the faculties of hearing, seeing, and intellect. Yet their faculties of hearing, sight and intellect availed them nothing since they denied the revelations of Allah; and they were completely hemmed in by the same thing that they used to mock at.[26] |
| QXP | And verily, We had established them in the land better than We ever established you, and We had given them keen faculties of hearing, sight and intellect. But of no avail to them were there hearing and sight and intellect when they went on knowingly rejecting Allah's Messages. And so, the very thing they used to mock at surrounded them. ('Fuad', plural 'Afidah', includes the faculties of intellect, reasoning, insight and feelings (45:23)). |
| Maulana Ali | And certainly We had given them power in matters in which We have not empowered you, and We had given them ears and eyes and hearts, but neither their ears, nor their eyes, nor their hears availed them aught, since they denied the messages of Allah, and that which they mocked at encompassed them. |
| Free Minds | And We had established them in the same way as We established you, and provided them with the hearing, and the eyesight, and the heart. But their hearing, eyesight, and hearts did not help them at all. This is because they used to disregard God's revelations, and they were stricken by that which they used to mock! |
| Qaribullah | And We had established them in that which We have not established you, and We made for them hearing, sight, and hearts, but their hearing, sight, and hearts did not help them a thing, because they disbelieved the signs of Allah. And what they mocked encompassed them. |
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| George Sale | We had established them in the like flourishing condition wherein We have established you, O men of Mecca; and We had given them ears, and eyes, and hearts: Yet neither their ears, nor their eyes, nor their hearts profited them at all, when they rejected the signs of God; but the vengeance which they mocked at, fell upon them. |
| JM Rodwell | With power had we endued them, even as with power have we endued you; and we had given them ears and eyes and hearts: yet neither their eyes, nor their ears, nor their hearts aided them at all, when once they gainsaid the signs of God; but that punishment |
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| Asad | And yet, We had established them securely in a manner in which We have never established you, [O people of later times;] [This relates in the first instance to the pagan contemporaries of the Prophet, but applies to later generations as well. The tribe of Ad was the unchallenged lords in the vast region in which they lived (cf. 89:8 - "the like of whom has never been reared in all the land"). Moreover, the social conditions of their time were so simple and so free of the many uncertainties and dangers which beset people of higher civilizations that they could be regarded as more "securely established" on earth than people of later, more complex times.] and We had endowed them with hearing, and sight, and [knowledgeable] hearts: [I.e., intellect and feeling, both of which are comprised in the noun fuad.] but neither their hearing, nor their sight, nor their hearts were of the least avail to them, seeing that they went on rejecting God's messages; and [in the end] they were overwhelmed [Lit., "enfolded".] by the very thing which they had been wont to deride. |
al-Ahqaf 046:027
| 46:27 ولقد اهلكنا ماحولكم من القرى وصرفنا الايات لعلهم يرجعون |
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| Transliteration | Walaqad ahlakna ma hawlakum mina alqura wasarrafna al-ayati laAAallahum yarjiAAoona |
| Literal | And We had (E) destroyed what (is) around/surrounding you from the villages/urban cities, and We detailed/elaborated linguistically the evidences/verses , maybe/perhaps they return. |
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| Yusuf Ali | We destroyed aforetime populations round about you; and We have shown the Signs in various ways, that they may turn (to Us). |
| Pickthal | And verily We have destroyed townships round about you, and displayed (for them) Our revelation, that haply they might return. |
| Arberry | And We destroyed the cities about you, and We turned about the signs, that haply they would return. |
| Shakir | And certainly We destroyed the towns which are around you, and We repeat the communications that they might turn. |
| Sarwar | We destroyed some towns around you and showed you the evidence (of the Truth) so that perhaps you would turn (to God). |
| Khalifa | We have annihilated many communities around you, after we had explained the proofs, that they might repent. |
| Hilali/Khan | And indeed We have destroyed towns (populations) round about you, and We have (repeatedly) shown (them) the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in various ways that they might return (to the truth and believe in the Oneness of Allah - Islamic Monotheism). |
| H/K/Saheeh | And We have already destroyed what surrounds you of [those] cities, and We have diversified the signs [or verses] that perhaps they might return [from disbelief]. |
| Malik | We have destroyed the towns which once flourished around you - and We repeatedly sent them Our revelations so that they may turn to the Right Way.[27] |
| QXP | Thus indeed have We annihilated many townships round about you, after We had explained Our Messages from different vantage points that they might return. (Townships and communities: Aad, Thamud, Sheba, Midyan, Sodom, Gomorrah, Ninevah, Tubba'). |
| Maulana Ali | And certainly We destroyed the towns round about you, and We repeat the messages that they may turn. |
| Free Minds | And We have destroyed the towns around you, after We had explained the proofs, perhaps they would repent. |
| Qaribullah | We destroyed the villages around you and We repeated Our signs so that they might return. |
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| George Sale | We heretofore destroyed the cities which were round about you; and We variously proposed our signs unto them, that they might repent. |
| JM Rodwell | Of old, too, did we destroy the cities which were round about you; and, in order that they might return to us, we varied our signs before them. |
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| Asad | Thus have We destroyed many a [sinful] community living round about you; [I.e., "close to you in space as well as in time". In its wider sense, this phrase denotes "all the rest of the world".] and yet, [before destroying them,] We had given many facets to [Our warning] messages, so that they might turn back [from their evil ways]. |
al-Ahqaf 046:028
| 46:28 فلولا نصرهم الذين اتخذوا من دون الله قربانا الهة بل ضلوا عنهم وذلك افكهم وماكانوا يفترون |
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| Transliteration | Falawla nasarahumu allatheena ittakhathoo min dooni Allahi qurbanan alihatan bal dalloo AAanhum wathalika ifkuhum wama kanoo yaftaroona |
| Literal | So if only those whom they took (as) an approachment to God, gods from other than God gave them victory/aid (if only their gods that they worship other than God would give them victory), but they misguided from them, and that (is) their lies/falsehood, and what they were fabricating/cutting and splitting. |
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| Yusuf Ali | Why then was no help forthcoming to them from those whom they worshipped as gods, besides Allah, as a means of access (to Allah)? Nay, they left them in the lurch: but that was their falsehood and their invention. |
| Pickthal | Then why did those whom they had chosen for gods as a way of approach (unto Allah) not help them? Nay, but they did fail them utterly. And (all) that was their lie, and what they used to invent. |
| Arberry | Then why did those not help them that they had taken to themselves as mediators, gods apart from God? Not so; but they went astray from them, and that was their calumny, and what they had been forging. |
| Shakir | Why did not then those help them whom they took for gods besides Allah to draw (them) nigh (to Him)? Nay! they were lost to them; and this was their lie and what they forged. |
| Sarwar | Why did the idols, whom they worshipped as a means of pleasing God, not help them? In fact, they proved to be the cause of their going astray and it were lies which they had falsely invented lies. |
| Khalifa | Why then did the idols they set up to bring them closer to GOD fail to help them? Instead, they abandoned them. Such were the false gods they idolized; such were the innovations they fabricated. |
| Hilali/Khan | Then why did those whom they had taken for aliha (gods) besides Allah, as a way of approach (to Allah) not help them? Nay, but they vanished completely from them (when there came the torment). And that was their lie, and their inventions which they had been inventing (before their destruction). |
| H/K/Saheeh | Then why did those they took besides Allah as deities by which to approach [Him] not aid them? But they had strayed from them. And that was their falsehood and what they were inventing. |
| Malik | - Then Why did not those whom they worshipped besides Allah help them who they regarded as a means of attaining nearness to Him? But those deities utterly forsook them, because those were nothing but their lies and their false inventions.[28] |
| QXP | Why did then no help come to them from those whom they idolized besides Allah, as a means of nearness (to Him)? Nay, their idols abandoned them, for that was their falsehood and fabrication. |
| Maulana Ali | Then why did those whom they took for gods besides Allah to draw (them) nigh (to Him) not help them? Nay, they failed them. And this was their lie and what they forged. |
| Free Minds | Why then did the idols they set up to bring them closer to God fail to help them? Instead, they abandoned them. Such was their lie, and what they fabricated. |
| Qaribullah | Why did not those who they took, other than Allah, as mediating gods help them! Indeed, they went astray from them! Such were their lies and what they were forging. |
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| George Sale | Did those protect them, whom they took for gods, besides God, and imagined to be honoured with his familiarity? Nay; they withdrew from them: Yet this was their false opinion which seduced them, and the blasphemy which they had devised. |
| JM Rodwell | But did those whom they took for gods beside God as his kindred deities, help them? Nay, they withdrew from them. Such was their delusion, and their device! |
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| Asad | But, then, did those [beings] whom they had chosen to worship as deities beside God, hoping that they would bring them nearer [to Him], help them [in the end]? [This clause gives the meaning of the expression qurbanan, which contains an allusion not merely to false deities but also to the deification of saints, living or dead, who allegedly act as mediators between man and the transcendental Supreme Being.] Nay, they forsook them: for that [alleged divinity] was but an outcome of their self-delusion and all their false imagery. [Lit., "that was their lie and all that they were wont to invent".] |
al-Ahqaf 046:029
| 46:29 واذ صرفنا اليك نفرا من الجن يستمعون القران فلما حضروه قالوا انصتوا فلما قضي ولوا الى قومهم منذرين |
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| Transliteration | Wa-ith sarafna ilayka nafaran mina aljinni yastamiAAoona alqur-ana falamma hadaroohu qaloo ansitoo falamma qudiya wallaw ila qawmihim munthireena |
| Literal | And when We diverted/returned/pushed to you a group (from 3-10)/family/tribe from the Jinns, they hear/listen (to) the Koran , so when they attended/came to it, they said: "Listen quietly." So when it ended (the Koran in entirety), they turned away to their nation warning/giving notice/warners/givers of notice. |
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| Yusuf Ali | Behold, We turned towards thee a company of Jinns (quietly) listening to the Qur'an: when they stood in the presence thereof, they said, "Listen in silence!" When the (reading) was finished, they returned to their people, to warn (them of their sins). |
| Pickthal | And when We inclined toward thee (Muhammad) certain of the jinn, who wished to hear the Qur'an and, when they were in its presence, said: Give ear! and, when it was finished, turned back to their people, warning. |
| Arberry | And when We turned to thee a company of jinn giving ear to the Koran; and when they were in its presence they said, 'Be silent!' Then, when it was finished, they turned back to their people, warning. |
| Shakir | And when We turned towards you a party of the jinn who listened to the Quran; so when they came to it, they said: Be silent; then when it was finished, they turned back to their people warning (them). |
| Sarwar | We turned a party of jinn towards you to listen to the Quran. When they attended a Quranic recitation, they said to each other, "Be silent," and, when it was over, they turned back to their people, in warning, |
| Khalifa | Recall that we directed a number of jinns to you, in order to let them hear the Quran. When they got there, they said, "Listen." As soon as it was over, they rushed to their people, warning. |
| Hilali/Khan | And (remember) when We sent towards you (Muhammad SAW) Nafran (three to ten persons) of the jinns, (quietly) listening to the Quran, when they stood in the presence thereof, they said: "Listen in silence!" And when it was finished, they returned to their people, as warners. |
| H/K/Saheeh | And [mention, O Muúammad], when We directed to you a few of the jinn, listening to the Qurâ an. And when they attended it, they said, "Listen quietly." And when it was concluded, they went back to their people as warners. |
| Malik | Tell them how We brought to you a group of jinns, who when they reached the place where you were reciting and listened to the Qur’an, said to each other: "Be silent." When the recitation was over, they returned to their people as warners.[29] |
| QXP | (O Messenger) Behold, We turned toward you a company of the nomads so that they might listen to the Qur'an. And as soon as they were in its presence, they said, "Listen in silence!" And when it was over, they hurried to their people as Warners! (72:1). |
| Maulana Ali | And when We turned towards thee a party of the jinn, who listened to the Qur’an; so when they were in its presence, they said: Be silent. Then when it was finished, they turned back to their people warning (them). |
| Free Minds | And We sent to you a small number of Jinn, in order to let them listen to the Quran. So when they arrived there, they said: "Pay attention." Then, when it was finished, they returned to their people, to warn them. |
| Qaribullah | (Remember) how We sent to you (Prophet Muhammad) a company of jinn who, when they came and listened to the Koran, said to each other: 'Be silent! ' Then, when it was finished, they returned to their nation and warned them. |
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| George Sale | Remember when We caused certain of the genii to turn aside unto thee, that they might hear the Koran: And when they were present at the reading of the same, they said to one another, give ear: And when it was ended, they returned back unto their people, preaching what they had heard. |
| JM Rodwell | And remember when we turned aside a company of the djinn to thee, that they might hearken to the Koran: and no sooner were they present at its reading than they said to each other, "Hist;" and when it was ended, they returned to their people with warnings. |
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| Asad | AND LO! [See note on 2:30. The connection between this passage and the preceding one apparently lies in the fact that whereas "those who are lost in sin" (of whom the tribe of Ad is given as an example) refuse to heed God's messages, the "unseen beings" spoken of in the sequence immediately perceived their truth and accepted them.] We caused a group of unseen beings to incline towards thee, [O Muhammad,] [The term nafar signifies a group of more than three and up to ten persons. The occurrence mentioned in this passage - said to have taken place in the small oasis of Nakhlah, on the way leading from Mecca to Taif (Tabari) - is evidently identical with that described in 72:1-15; for a tentative explanation, see note on 72:1.] so that they might give ear to the Quran; and so, as soon as they became aware of it, [Lit., "as soon as they attended to it", i.e., to its recitation by the Prophet.] they said [unto one another], "Listen in silence!" And when [the recitation] was ended, they returned to their people as warners. [I.e., as preachers of the Quranic creed. The expression "as warners" connects with the preceding references to "warning messages".] |
al-Ahqaf 046:030
| 46:30 قالوا ياقومنا انا سمعنا كتابا انزل من بعد موسى مصدقا لما بين يديه يهدي الى الحق والى طريق مستقيم |
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| Transliteration | Qaloo ya qawmana inna samiAAna kitaban onzila min baAAdi moosa musaddiqan lima bayna yadayhi yahdee ila alhaqqi wa-ila tareeqin mustaqeemin |
| Literal | They said: "You our nation that we heard/listened to a Book (that) was descended from after Moses, confirming to what (is) between his hands, it guides to the truth and to (a) straight/direct road/path ." |
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| Yusuf Ali | They said, "O our people! We have heard a Book revealed after Moses, confirming what came before it: it guides (men) to the Truth and to a Straight Path. |
| Pickthal | They said: O our people! Lo! we have heard a scripture which hath been revealed after Moses, confirming that which was before it, guiding unto the truth and a right road. |
| Arberry | They said, 'Our people, we have heard a Book that was sent down after Moses, confirming what was before it, guiding to the truth and to a straight path. |
| Shakir | They said: O our people! we have listened to a Book revealed after Musa verifying that which is before it, guiding to the truth and to a right path: |
| Sarwar | and said, "Our people, we have listened to the recitation of a Book revealed after Moses. It confirms the Books revealed before and guides to the Truth and the right path. |
| Khalifa | They said, "O our people, we have heard a book that was revealed after Moses, and confirms the previous scriptures. It guides to the truth; to the right path. |
| Hilali/Khan | They said: "O our people! Verily! We have heard a Book (this Quran) sent down after Moosa (Moses), confirming what came before it, it guides to the truth and to a Straight Path (i.e. Islam). |
| H/K/Saheeh | They said, "O our people, indeed we have heard a [recited] Book revealed after Moses confirming what was before it which guides to the truth and to a straight path. |
| Malik | They said "O our people! We have just listened to a Book that has been revealed after Moses which is confirming that what came before it, and it guides to the truth and to the Right Way.[30] |
| QXP | They said, "O Our people! Behold, We have heard a Scripture that has been revealed after Moses, confirming the Divine Origin of what came before it. It guides to the Truth and to a Straight Road." |
| Maulana Ali | They said: O our people, we have heard a Book revealed after Moses, verifying that which is before it, guiding to the truth and to a right path. |
| Free Minds | They said: "O our people, we have heard a Scripture that was sent down after Moses, authenticating what is present with him. It guides to the truth; and to a Straight Path." |
| Qaribullah | 'Our nation, ' they said: 'we have just been listening to a Book sent down after Moses confirming what came before it and guiding to the truth and to a Straight Path. |
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| George Sale | They said our people, verily we have heard a book read unto us, which hath been revealed since Moses, confirming the scripture which was delivered before it; and directing unto the truth, and the right way. |
| JM Rodwell | They said, "O our people! verily we have been listening to a book sent down since the days of Moses, affirming the previous scriptures; it guideth to the truth, and to the right way. |
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| Asad | They said: "O our people! Behold, we have been listening to a revelation bestowed from on high after [that of] Moses, confirming the truth of whatever there still remains [of the Torah]: [For an explanation of this rendering of the phrase ma bayna yadayhi, see note on 3:3. As pointed out in note on 72:1, this reference to the Quran as revealed "after Moses", omitting any mention of Jesus, seems to indicate that the speakers were followers of the Jewish faith; hence my interpolation of the words "of the Torah".] it guides towards the truth, and onto a straight way. |
al-Ahqaf 046:031
| 46:31 ياقومنا اجيبوا داعي الله وامنوا به يغفر لكم من ذنوبكم ويجركم من عذاب اليم |
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| Transliteration | Ya qawmana ajeeboo daAAiya Allahi waaminoo bihi yaghfir lakum min thunoobikum wayujirkum min AAathabin aleemin |
| Literal | You our nation, answer/reply God's caller/requester, and believe with Him, He forgives for you from your crimes and He protects/defends you from a painful torture. |
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| Yusuf Ali | "O our people, hearken to the one who invites (you) to Allah, and believe in him: He will forgive you your faults, and deliver you from a Penalty Grievous. |
| Pickthal | O our people! respond to Allah's summoner and believe in Him. He will forgive you some of your sins and guard you from a painful doom. |
| Arberry | O our people, answer God's summoner, and believe in Him, and He will forgive you some of your sins, and protect you from a painful chastisement. |
| Shakir | O our people! accept the Divine caller and believe in Him, He will forgive you of your faults and protect you from a painful punishment. |
| Sarwar | Our people, respond favorably to the Messenger of God and believe in Him. He will forgive your sins and rescue you from the painful torment. |
| Khalifa | "O our people, respond to the call of GOD, and believe in Him. He will then forgive your sins, and spare you a painful retribution." |
| Hilali/Khan | O our people! Respond (with obedience) to Allahs Caller (i.e. Allahs Messenger Muhammad SAW), and believe in him (i.e. believe in that which Muhammad SAW has brought from Allah and follow him). He (Allah) will forgive you of your sins, and will save you from a painful torment (i.e. Hell-fire) . |
| H/K/Saheeh | O our people, respond to the Messenger of Allah and believe in him; Allah will forgive for you your sins and protect you from a painful punishment. |
| Malik | O our people, answer the one who is calling you towards Allah and believe in him! Allah will forgive you your sins and save you from a painful punishment.[31] |
| QXP | "O Our people! Respond to the one who invites to Allah and believe in Him. He will absolve your fault of trailing behind and guard you against an awful suffering." |
| Maulana Ali | O our people, accept the Inviter to Allah and believe in Him. He will forgive you some of your sins and protect you from a painful chastisement |
| Free Minds | "O our people, respond to God's caller, and believe in Him. He will then forgive your sins, and spare you a painful retribution." |
| Qaribullah | Our nation, answer the Caller of Allah and believe in Him! He (Allah) will forgive you some of your sins and protect you from a painful punishment. |
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| George Sale | Our people, obey God's preacher: And believe in him; that he may forgive you your sins, and may deliver you from a painful punishment. |
| JM Rodwell | O our people! Obey the Summoner of God, and believe in him, that He may forgive your sins, and rescue you from an afflictive punishment. |
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| Asad | "O our people! Respond to God's call, and have faith in Him: He will forgive you [whatever is past] of your sins, and deliver you from grievous suffering [in the life to come]. |
al-Ahqaf 046:032
| 46:32 ومن لايجب داعي الله فليس بمعجز في الارض وليس له من دونه اولياء اولئك في ضلال مبين |
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| Transliteration | Waman la yujib daAAiya Allahi falaysa bimuAAjizin fee al-ardi walaysa lahu min doonihi awliyaa ola-ika fee dalalin mubeenin |
| Literal | And who does not answer/reply (to) God's caller/requester so (he is) not with disabling/frustrating in the land/planet Earth , and (there) is not from other than Him guardians/allies , those are in clear/evident misguidance. |
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| Yusuf Ali | "If any does not hearken to the one who invites (us) to Allah, he cannot frustrate (Allah's Plan) on earth, and no protectors can he have besides Allah: such men (wander) in manifest error." |
| Pickthal | And whoso respondeth not to Allah's summoner he can nowise escape in the earth, and he hath no protecting friends instead of Him. Such are in error manifest. |
| Arberry | Whosoever answers not God's summoner cannot frustrate God in the earth, and he has no protectors apart from Him; those are in manifest error. |
| Shakir | And whoever does not accept the-Divine caller, he shall not escape in the earth and he shall not have guardians besides Him, these are in manifest error. |
| Sarwar | Those who do not favorably respond to the Messenger of God should know that they cannot challenge God on earth and will not have anyone as their guardian besides Him. Such people are in plain error". |
| Khalifa | Those who fail to respond to GOD's call cannot escape, and will have no Lord other than Him; they have gone far astray. |
| Hilali/Khan | And whosoever does not respond to Allahs Caller, he cannot escape on earth, and there will be no Auliya (protectors) for him besides Allah (from Allahs Punishment). Those are in manifest error. |
| H/K/Saheeh | But he who does not respond to the Caller of Allah will not cause failure [to Him] upon earth, and he will not have besides Him any protectors. Those are in manifest error." |
| Malik | He that does not answer the one who is calling towards Allah, shall neither escape in the earth, nor shall have any to protect from Him. Surely such people are in manifest error."[32] |
| QXP | "And whoever fails to respond to Allah's caller, cannot evade Him on earth, nor can he find patrons other than Him. Such people are obviously lost in error." |
| Maulana Ali | And whoever accepts not the Inviter to Allah, he cannot escape in the earth, nor has he protectors besides Him. These are in manifest error. |
| Free Minds | And whosoever does not respond to God's caller, then he cannot escape on the Earth, and he will not have besides Him any allies. These are the ones who have gone far astray. |
| Qaribullah | Those who do not answer the Caller of Allah cannot frustrate Allah in the earth, nor shall any one protect them other than Him; those are in clear error. ' |
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| George Sale | And whoever obeyeth not God's preacher, shall by no means frustrate God's vengeance on earth: neither shall he have any protectors besides Him. These will be in a manifest error. |
| JM Rodwell | And he who shall not respond to God's preacher, yet cannot weaken God's power on earth, nor shall he have protectors beside Him. These are in obvious error." |
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| Asad | But he who does not respond to God's call can never elude [Him] on earth, nor can he has any protector against Him [in the life to come]: all such are most obviously lost in error." [See note on 72:15.] |
al-Ahqaf 046:033
| 46:33 اولم يروا ان الله الذي خلق السماوات والارض ولم يعي بخلقهن بقادر على ان يحيي الموتى بلى انه على كل شئ قدير |
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| Transliteration | Awa lam yaraw anna Allaha allathee khalaqa alssamawati waal-arda walam yaAAya bikhalqihinna biqadirin AAala an yuhyiya almawta bala innahu AAala kulli shay-in qadeerun |
| Literal | Did they not see/understand that (E) God (is) who created the skies/space and the earth/Planet Earth, and (He) did not fail/fatigue with their creation, (is) with capable/able on that He revives/makes alive the deads, yes/certainly, that He truly is on every thing capable/able . |
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| Yusuf Ali | See they not that Allah, Who created the heavens and the earth, and never wearied with their creation, is able to give life to the dead? Yea, verily He has power over all things. |
| Pickthal | Have they not seen that Allah, Who created the heavens and the earth and was not wearied by their creation, is Able to give life to the dead? Aye, He verily is Able to do all things. |
| Arberry | What, have they not seen that God who created the heavens and earth, not being wearied by creating them, is able to give life to the dead? Yes indeed; He is powerful over everything. |
| Shakir | Have they not considered that Allah, Who created the heavens and the earth and was not tired by their creation, is able to give life to the dead? Aye! He has surely power over all things. |
| Sarwar | Have they not seen that God has created the heavens and the earth and that He experienced no fatigue in doing this. He has the power to bring the dead back to life. Certainly He has power over all things. |
| Khalifa | Do they not realize that GOD, who created the heavens and the earth without the least effort, is able to revive the dead? Yes indeed; He is Omnipotent. |
| Hilali/Khan | Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is Able to give life to the dead? Yes, He surely is Able to do all things. |
| H/K/Saheeh | Do they not see that Allah, who created the heavens and earth and did not fail in their creation, is able to give life to the dead? Yes. Indeed, He is over all things competent. |
| Malik | Do they not see that Allah, Who created the heavens and the earth and was not wearied by their creation, has the power to raise the dead to life? Why not! Surely He has the power over everything.[33] |
| QXP | Do they not realize that Allah Who created the heavens and the earth, and wearied not with their creation, is Able to revive the dead? Yes, indeed, He has power over all things. (50:15). |
| Maulana Ali | See they not that Allah, Who created the heavens and the earth and was not tired by their creation, is able to give life to the dead? Aye, He is surely Possessor of power over all things. |
| Free Minds | Did they not see that God, Who created the heavens and the Earth, and was not tired by their creation, is able to revive the dead? Yes indeed; He is able to do all things. |
| Qaribullah | Have they not seen that it is Allah who created the heavens and the earth and was not wearied by their creation, and that He is Able to restore the dead to life? Yes, He has power over all things! |
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| George Sale | Do they not know that God, Who hath created the heavens and the earth, and was not fatigued with the creation thereof, is able to raise the dead to life? Yea verily: For He is almighty. |
| JM Rodwell | See they not that God who created the Heavens and the Earth, and was not wearied with their creation, is of power to quicken the dead? Yea, he is for all things Potent. |
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| Asad | ARE, THEN, they [who deny the life to come] not aware that God, who has created the heavens and the earth and never been wearied by their creation, [This is apparently an allusion to the Quranic doctrine that God's creative activity is continuous and unending.] has [also] the power to bring the dead back to life? Yea, verily, He has the power to will anything! |
al-Ahqaf 046:034
| 46:34 ويوم يعرض الذين كفروا عل النار اليس هذا بالحق قالوا بلى وربنا قال فذوقوا العذاب بما كنتم تكفرون |
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| Transliteration | Wayawma yuAAradu allatheena kafaroo AAala alnnari alaysa hatha bialhaqqi qaloo bala warabbina qala fathooqoo alAAathaba bima kuntum takfuroona |
| Literal | And a day/time those who disbelieved be displayed/exhibited on (to) the fire (and told): "Is this not with the truth ?" They said: "Yes/certainly and by , our Lord." He said: "So taste/experience the torture because (of) what you were disbelieving." |
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| Yusuf Ali | And on the Day that the Unbelievers will be placed before the Fire, (they will be asked,) "Is this not the Truth?" they will say, "Yea, by our Lord!" (One will say:) "Then taste ye the Penalty, for that ye were wont to deny (Truth)!" |
| Pickthal | And on the day when those who disbelieve are exposed to the Fire (they will be asked): Is not this real? They will say: Yea, by our Lord. He will say: Then taste the doom for that ye disbelieved. |
| Arberry | Upon the day when the unbelievers are exposed to the Fire: 'Is not this the truth?' They shall say, 'Yes, by our Lord!' He shall say, 'Then taste the chastisement of your unbelief!' |
| Shakir | And on the day when those who disbelieve shall be brought before the fire: Is it not true? They shall say: Aye! by our Lord! He will say: Then taste the punishment, because you disbelieved. |
| Sarwar | On the day when the disbelievers will be exposed to the fire, they will be asked, "Is this not real?" They will say, "Yes, Our Lord, it is real" He will say, "Suffer the torment for your disbelief". |
| Khalifa | The day the disbelievers are introduced to the Hellfire, they will be asked, "Is this not the truth?" They will answer, "Yes indeed, by our Lord." He will say, "Then suffer the retribution for your disbelief." |
| Hilali/Khan | And on the Day when those who disbelieve will be exposed to the Fire (it will be said to them): "Is this not the truth?" They will say: "Yes, By our Lord!" He will say: "Then taste the torment, because you used to disbelieve!" |
| H/K/Saheeh | And the Day those who disbelieved are exposed to the Fire [it will be said], "Is this not the truth?" They will say, "Yes, by our Lord." He will say, "Then taste the punishment because you used to disbelieve." |
| Malik | On the Day when the unbelievers will be brought before the fire, Allah will ask: "Is this not real?" "Yes, by our Lord!" They will answer. "Well, then taste the punishment now," Will He reply, "in consequence of your disbelief."[34] |
| QXP | And on the Day when the rejecters will be exposed to the Fire (they will be asked), "Is it not for real?" They will answer, "Yes indeed, by our Lord!" He will say, "Taste, then, this punishment as a consequence of your denial of the Truth." |
| Maulana Ali | And on the day when those who disbelieve are brought before the Fire: Is it not true? They will say: Yea, by our Lord! He will say: Then taste the chastisement, because you disbelieved. |
| Free Minds | And the Day the disbelievers are displayed to the Fire: "Is this not the truth?" They will answer: "Yes indeed, by our Lord." He will say, "Then taste the retribution for what you had rejected." |
| Qaribullah | On the Day when the unbelievers are brought before the Fire they shall be asked: 'Is this not the truth? ' 'Yes, by our Lord, ' they will answer. He will say: 'Then taste the punishment, for you were unbelievers. ' |
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| George Sale | On a certain day the unbelievers shall be exposed unto hell fire; and it shall be said unto them, is not this really come to pass? They shall answer, yea, by our Lord. God shall reply, taste, therefore, the punishment of hell, for that ye have been unbelievers. |
| JM Rodwell | And a day is coming when the infidels shall be set before the fire. "Is not this it in truth?" They shall say, "Aye, by our Lord." He said, "Taste then the punishment for that ye would not believe." |
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| Asad | And so, on the Day when those who were bent on denying the truth will be brought within sight of the fire [and will be asked], "Is not this the truth?" - they will answer, "Yea, by Our Sustainer!" [And] He will say: "Taste, then, this suffering as an outcome of your denial of the truth!" |
al-Ahqaf 046:035
| 46:35 فاصبر كما صبر اولوا العزم من الرسل ولاتستعجل لهم كانهم يوم يرون مايوعدون لم يلبثوا الا ساعة من نهار بلاغ فهل يهلك الا القوم الفاسقون |
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| Transliteration | Faisbir kama sabara oloo alAAazmi mina alrrusuli wala tastaAAjil lahum kaannahum yawma yarawna ma yooAAadoona lam yalbathoo illa saAAatan min naharin balaghun fahal yuhlaku illa alqawmu alfasiqoona |
| Literal | So be patient as/like (owners) of the decisiveness/determination from the messengers became patient, and do not hurry/hasten for them, a day/time they see/understand what they are being promised (it is) as if they did not stay/remain/wait except an hour from daytime, (this is) information/communication, so do (any) except the nation the debauchers be made to die/be destroyed ?371 |
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| Yusuf Ali | Therefore patiently persevere, as did (all) messengers of inflexible purpose; and be in no haste about the (Unbelievers). On the Day that they see the (Punishment) promised them, (it will be) as if they had not tarried more than an hour in a single day. (Thine but) to proclaim the Message: but shall any be destroyed except those who transgress? |
| Pickthal | Then have patience (O Muhammad) even as the stout of heart among the messengers (of old) had patience, and seek not to hasten on (the doom) for them. On the day when they see that which they are promised (it will seem to them) as though they had tarried but an hour of daylight. A clear message. Shall any be destroyed save evil-living folk? |
| Arberry | So be thou patient, as the Messengers possessed of constancy were also patient. Seek not to hasten it for them -- it shall be as if on the day they see that they are promised, they had not tarried but for an hour of a single day. A Message to be delivered! And shall any be destroyed but the people of the ungodly? |
| Shakir | Therefore bear up patiently as did the messengers endowed with constancy bear up with patience and do not seek to hasten for them (their doom). On the day that they shall see what they are promised they shall be as if they had not tarried save an hour of the day. A sufficient exposition! Shall then any be destroyed save the transgressing people? |
| Sarwar | (Muhammad), exercise patience as did the steadfast Messengers. Do not try to make them suffer the torment immediately; on the day when they will see the torment with which they were threatened, they will think that they had lived no more than an hour. The message has been delivered. No one else will be destroyed except the evil doing people. |
| Khalifa | Therefore, be patient like the messengers before you who possessed strength and resorted to patience. Do not be in a hurry to see the retribution that will inevitably come to them. The day they see it, it will seem as if they lasted one hour of the day. This is a proclamation: Is it not the wicked who are consistently annihilated? |
| Hilali/Khan | Therefore be patient (O Muhammad SAW) as did the Messengers of strong will and be in no haste about them (disbelievers). On the Day when they will see that (torment) with which they are promised (i.e. threatened, it will be) as if they had not stayed more than an hour in a single day. (O mankind! This Quran is sufficient as) a clear Message (or proclamation to save yourself from destruction). But shall any be destroyed except the people who are Al-Fasiqoon (the rebellious, disobedient to Allah). |
| H/K/Saheeh | So be patient, [O Muúammad], as were those of determination among the messengers and do not be impatient for them. It will be on the Day they see that which they are promised as though they had not remained [in the world] except an hour of a day. [This is] notification. And will [any] be destroyed except the defiantly disobedient people? 47-Surah Muúammad Bismillahir Raúmanir-Raúeem |
| Malik | Therefore, bear with them with patience, as did the Messengers endowed with firmness of purpose before you, and do not be in haste about them. On the Day when they shall see that which they are being threatened with, their life on earth will seem to them as if they had lived no more than an hour of a day. The Message of forewarning has been conveyed. Shall any be destroyed except the transgressors?[35] |
| QXP | And so, hold on to patience, as did the Messengers of firm resolve. And hasten not about which way they choose. On the Day when they shall see what they are promised, it will seem to them as if they had not lived in the world more than an hour of the day. A Clear Message! Shall anyone perish except those who drift away from the right path? ('What they are promised' enfolds the glad tiding if they choose to walk aright and, in that instance, they will feel that a new blissful chapter of life dawns upon them. On the other hand, 'What they are promised' enfolds grievous suffering if they persist in their denial of the Truth.) |
| Maulana Ali | So have patience, as men of resolution, the messengers, had patience, and seek not to hasten on for them (their doom). On the day when they see that which they are promised, (it will be) as if they had not tarried save an hour of the day. (Thine is) to deliver. Shall then any be destroyed save the transgressing people? |
| Free Minds | Therefore, be patient like the messengers of strong-will did before you and do not be in haste regarding them. On the Day they will see what they have been promised, it will be as if they had not remained except for one hour of a single day. A proclamation: "Are any destroyed except for the wicked people?" |
| Qaribullah | Be patient, as the Messengers of might were patient, and do not hasten it for them. On the Day when they see what they have been promised, it will be as if they did not stay except an hour of a day. (This Koran is) a Conveyance! Shall any be destroyed except the nation of evildoers? |
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| George Sale | Do thou, O prophet, bear the insults of thy people with patience, as our Apostles, who were endued with constancy, bare the injuries of their people: And require not their punishment to be hastened unto them. On the day whereon they shall see the punishment wherewith they have been threatened, it shall seem as though they had tarried in the world but an hour of a day. This is a fair warning. Shall any perish except the people who transgress? |
| JM Rodwell | Bear thou up, then, with patience, as did the Apostles endued with firmness, and seek not to accelerate their doom. For, on the day when they shall see that with which they have been menaced, It shall be as though they had waited but an hour of the day. En |
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| Asad | REMAIN, then, [O believer,] patient in adversity, just as all of the apostles, endowed with firmness of heart, bore themselves with patience. And do not ask for a speedy doom of those [who still deny the truth]: on the Day when they see [the fulfillment of] what they were promised, [I.e., the reality of life after death.] [it will seem to them] as though they had dwelt [on earth] no longer than one hour of [an earthly] day! [In this parabolic manner the Quran points to the illusory concept of "time" as experienced by the human mind - a concept which has no bearing on the ultimate reality to be unfolded in the hereafter.] [This is Our] message. Will, then, any be [really] destroyed save iniquitous folk?" [Cf. the last sentence of 6:47 and the corresponding note.] |
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