The Night Journey (Al-Isra) Compared Translations of the meaning of the Quran

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Compared Translations of the meaning of the Quran

# (17) The Night Journey (Al-Isra)

Compared Translations of the meaning of the Quran - Sura 17
al-Isra' - Children of Israel, The Israelites
Total Verses: 111

al-Isra' 017:001

‏17:1 سورة الاسراء بسم الله الرحمن الرحيم ــــ سبحان الذي اسرى بعبده ليلا من المسجد الحرام الى المسجد الاقصا الذي باركنا حوله لنريه من اياتنا انه هو السميع البصير

Transliteration	Subhana allathee asra biAAabdihi laylan mina almasjidi alharami ila almasjidi al-aqsa allathee barakna hawlahu linuriyahu min ayatina innahu huwa alssameeAAu albaseeru
Literal	Praise/glory (to) who went/moved/traveled/departed by night with/by His worshipper/slave at night/nightly from the Mosque the Respected/Sacred to the Mosque the Farthest/Remotest/Most Distant which We blessed around/surrounding it, to show him/make him understand from Our verses/signs/evidences, that He is the hearing/listening, the seeing/knowing/understanding .

Yusuf Ali	Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).
Pickthal	Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far distant place of worship the neighbourhood whereof We have blessed, that We might show him of Our tokens! Lo! He, only He, is the Hearer, the Seer.
Arberry	Glory be to Him, who carried His servant by night from the Holy Mosque to the Further Mosque the precincts of which We have blessed, that We might show him some of Our signs. He is the All-hearing, the All-seeing.
Shakir	Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the remote mosque of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing.
Sarwar	God is the Exalted One who took His servant one night for a visit from the Sacred Mosque (in Mecca) to the Aqsa Mosque (in Jerusalem). God has blessed the surroundings of the Aqsa Mosque. He took His servant on this visit to show him (miraculous) evidence of His (existence). It is He who is All-hearing and All-aware.
Khalifa	Most glorified is the One who summoned His servant (Muhammad) during the night, from the Sacred Masjid (of Mecca) to the farthest place of prostration, whose surroundings we have blessed, in order to show him some of our signs. He is the Hearer, the Seer.
Hilali/Khan	Glorified (and Exalted) be He (Allah) (above all that (evil) they associate with Him),Who took His slave (Muhammad SAW) for a journey by night from Al-Masjid-al-Haram (at Makkah) to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad SAW) of Our Ayat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer.
H/K/Saheeh	Exalted is He who took His Servant by night from al-Masjid al-Ã®aram to al-Masjid al-AqÂ§a, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.
Malik	Glory be to Him Who took His devotee (Muhammad) one night from Masjid-al-Haram (in Mecca) to Masjid-al-Aqsa, whose vicinity We have blessed, so that We may show him some of Our signs: surely He is the One Who is the Hearer, the Observer.[1]
QXP	Glorious is He Who initiated the migration by night of His servant from the Sacred Masjid to the Remote Masjid whose environs We did bless that We might show him of Our Signs (20:23). (That the Divine System will begin to prevail from therein). Verily, He is the Hearer, the Seer.
Maulana Ali	Glory to Him Who carried His servant by night from the Sacred Mosque to the Remote Mosque, whose precincts We blessed, that We might show him of Our signs! Surely He is the Hearing, the Seeing.
Free Minds	Glory be to the One who took His servant by night from the Restricted Temple to the most distant temple which We had blessed around, so that We may show him of Our signs. Indeed, He is the Listener, the Seer.
Qaribullah	Exalted is He who carried His worshiper (Prophet Muhammad) to travel in the night from the Sacred Mosque to the Furthest Mosque which We have blessed around it so that We might show him some of Our signs. He is the Hearer, the Seer.

George Sale	Praise be unto Him, who transported his servant by night, from the sacred temple of Mecca to the farther temple of Jerusalem, the circuit of which We have blessed, that We might shew him some of our signs; for God is He who heareth, and seeth.
JM Rodwell	GLORY be to Him who carried his servant by night from the sacred temple of Mecca to the temple that is more remote, whose precinct we have blessed, that we might shew him of our signs! for He is the Hearer, the Seer.

Asad	LIMITLESS in His glory is He who transported His servant by night from the Inviolable House of Worship [at Mecca] to the Remote House of Worship [,at Jerusalem] - the environs of which We had blessed'-so that We might show him some of Our symbols: for, verily, He alone is all-hearing, all-seeing.'

al-Isra' 017:002

‏17:2 واتينا موسى الكتاب وجعلناه هدى لبني اسرائيل الا تتخذوا من دوني وكيلا

Transliteration	Waatayna moosa alkitaba wajaAAalnahu hudan libanee isra-eela alla tattakhithoo min doonee wakeelan
Literal	And We gave/brought Moses The Book, and We made it guidance to Israel's sons and daughters; that you do not take from other than Me a guardian/protector .

Yusuf Ali	We gave Moses the Book, and made it a Guide to the Children of Israel, (commanding): "Take not other than Me as Disposer of (your) affairs."
Pickthal	We gave unto Moses the Scripture, and We appointed it a guidance for the children of Israel, saying: Choose no guardian beside Me.
Arberry	And We gave Moses the Book, and made it a guidance to the Children of Israel: 'Take not unto yourselves any guardian apart from Me.'
Shakir	And We gave Musa the Book and made it a guidance to the children of Israel, saying: Do not take a protector besides Me;
Sarwar	To Moses We gave the Book and made it a guide for the children of Israel, so that they would not have any one as their guardian other than Me
Khalifa	Similarly, we gave Moses the scripture, and rendered it a beacon for the Children of Israel that: "You shall not set up any idol as a Lord and Master beside Me."
Hilali/Khan	And We gave Moosa (Moses) the Scripture and made it a guidance for the Children of Israel (saying): "Take not other than Me as (your) Wakeel (Protector, Lord, or Disposer of your affairs, etc).
H/K/Saheeh	And We gave Moses the Scripture and made it a guidance for the Children of Israel that you not take other than Me as Disposer of affairs,
Malik	We gave Moses the Book and made it a guide for the Children of Israel, saying: "Do not take any other protector besides Me.[2]
QXP	(Recall that Moses had to migrate from Pharaoh's Kingdom to the Sinai Peninsula.) We gave Moses the Scripture and We appointed it a Guide to the Children of Israel, saying, "Choose no guardian besides Me."
Maulana Ali	And We gave Moses the Book and made it a guidance to the Children of Israel (saying): Take no guardian beside Me --
Free Minds	And We gave Moses the Scripture and We made it a guidance for the Children of Israel: "Do not believe in any besides Me."
Qaribullah	We gave Moses the Book and made it a guide for the Children of Israel. 'Take no guardian other than Me.

George Sale	And We gave unto Moses the book of the law, and appointed the same to be a direction unto the children of Israel, commanding them, saying, beware that ye take not any other patron besides Me.
JM Rodwell	And we gave the Book to Moses and ordained it for guidance to the children of Israel-"that ye take no other Guardian than me."

Asad	And [thus, too,] We vouchsafed revelation unto Moses,' and made it a [source of] guidance for the children of Israel, [commanding them:] "Do not ascribe to any but Me the power to determine your fate,`

al-Isra' 017:003

‏17:3 ذرية من حملنا مع نوح انه كان عبدا شكورا

Transliteration	Thurriyyata man hamalna maAAa noohin innahu kana AAabdan shakooran
Literal	Descendants (of) whom We carried/loaded with Noah, that he truly was a thankful/grateful worshipper/slave.

Yusuf Ali	O ye that are sprung from those whom We carried (in the Ark) with Noah! Verily he was a devotee most grateful.
Pickthal	(They were) the seed of those whom We carried (in the ship) along with Noah. Lo! he was a grateful slave.
Arberry	The seed of those We bore with Noah; he was a thankful servant.
Shakir	The offspring of those whom We bore with Nuh; surely he was a grateful servant.
Sarwar	(We made it a guide for) the offspring of those whom We carried in the Ark with Noah, a thankful servant (of God).
Khalifa	They are descendants of those whom we carried with Noah; he was an appreciative servant.
Hilali/Khan	"O offspring of those whom We carried (in the ship) with Nooh (Noah)! Verily, he was a grateful slave."
H/K/Saheeh	O descendants of those We carried [in the ship] with Noah. Indeed, he was a grateful servant.
Malik	You are the descendents of those whom We carried in the Ark with Noah, and he was indeed a grateful devotee."[3]
QXP	They were the descendants of those whom We carried in the ship along with Noah. Behold, he was a most grateful servant of Ours.
Maulana Ali	The offspring of those whom We bore with Noah. Surely he was a grateful servant.
Free Minds	The progeny of those whom We carried with Noah, he was a thankful servant.
Qaribullah	(You are) the descendants of those whom We carried (in the Ark) with Noah. He was a truly thankful worshiper. '

George Sale	O posterity of those whom We carried in the ark with Noah: Verily he was a grateful servant.
JM Rodwell	O posterity of those whom we bare with Noah! He truly was a grateful servant!

Asad	O you descendants of those whom We caused to be borne [in the ark] with Noah! Behold, he was a most grateful servant [of Ours]!"

al-Isra' 017:004

‏17:4 وقضينا الى بني اسرائيل في الكتاب لتفسدن في الارض مرتين ولتعلن علوا كبيرا

Transliteration	Waqadayna ila banee isra-eela fee alkitabi latufsidunna fee al-ardi marratayni walataAAlunna AAuluwwan kabeeran
Literal	And We informed/carried out/completed to Israel's sons and daughters in The Book/destiny/term ,(that) you will corrupt/disorder (E) in the earth/Planet Earth twice, and you will become high and mighty (E) great height, might and dignity.

Yusuf Ali	And We gave (Clear) Warning to the Children of Israel in the Book, that twice would they do mischief on the earth and be elated with mighty arrogance (and twice would they be punished)!
Pickthal	And We decreed for the Children of Israel in the Scripture: Ye verily will work corruption in the earth twice, and ye will become great tyrants.
Arberry	And We decreed for the Children of Israel in the Book: 'You shall do corruption in the earth twice, and you shall ascend exceeding high.'
Shakir	And We had made known to the children of Israel in the Book: Most certainly you will make mischief in the land twice, and most certainly you will behave insolently with great insolence.
Sarwar	We made it known to the Israelites through the Torah that they would twice commit evil in the land with great transgression and rebellion.
Khalifa	We addressed the Children of Israel in the scripture: "You will commit gross evil on earth, twice. You are destined to fall into great heights of arrogance.
Hilali/Khan	And We decreed for the Children of Israel in the Scripture, that indeed you would do mischief on the earth twice and you will become tyrants and extremely arrogant!
H/K/Saheeh	And We conveyed to the Children of Israel in the Scripture that, "You will surely cause corruption on the earth twice, and you will surely reach [a degree of] great haughtiness.
Malik	Besides this We forewarned the Children of Israel in their Holy Book that you will do mischief in the land twice through becoming arrogant transgressors and each time you will be punished.[4]
QXP	We had informed the Children of Israel in the Scripture, "Verily, you will work corruption in the earth twice, and show great arrogance and tyranny."
Maulana Ali	And We made known to the Children of Israel in the Book: Certainly you will make mischief in the land twice, and behave insolently with mighty arrogance.
Free Minds	And We decreed to the Children of Israel in the Scripture, that you will make corruption twice on Earth, and that you will become very high and mighty.
Qaribullah	And We decreed for the Children of Israel in the Book: 'You shall corrupt the land twice, and you shall ascend exceedingly high. '

George Sale	And We expressly declared unto the children of Israel in the book of the law, saying, ye will surely commit evil in the earth twice, and ye will be elated with great insolence.
JM Rodwell	And we solemnly declared to the children of Israel in the Book, "Twice surely will ye enact crimes in the earth, and with great loftiness of pride will ye surely be uplifted."

Asad	And we made [this] known to the children of Israel through revelation:' "Twice, indeed, will you spread corruption on earth and will indeed become grossly overbearing! -

al-Isra' 017:005

‏17:5 فاذا جاء وعد اولهما بعثنا عليكم عبادا لنا اولي باس شديد فجاسوا خلال الديار وكان وعدا مفعولا

Transliteration	Fa-itha jaa waAAdu oolahuma baAAathna AAalaykum AAibadan lana olee ba/sin shadeedin fajasoo khilala alddiyari wakana waAAdan mafAAoolan
Literal	So if their (B)'s first/beginning (of the two times) came, We sent on (to) you worshippers/slaves for Us of strong (severe) power/mighty, so they went through/corrupting/destroying in between and around the homes/houses , and (it) was a made/done promise.

Yusuf Ali	When the first of the warnings came to pass, We sent against you Our servants given to terrible warfare: They entered the very inmost parts of your homes; and it was a warning (completely) fulfilled.
Pickthal	So when the time for the first of the two came, We roused against you slaves of Ours of great might who ravaged (your) country, and it was a threat performed.
Arberry	So, when the promise of the first of these came to pass, We sent against you servants of Ours, men of great might, and they went through the habitations, and it was a promise performed.
Shakir	So when the promise for the first of the two came, We sent over you Our servants, of mighty prowess, so they went to and fro among the houses, and it was a promise to be accomplished.
Sarwar	(We told them) during your first uprising of evil We shall send to you
Khalifa	"When the first time comes to pass, we will send against you servants of ours who possess great might, and they will invade your homes. This is a prophecy that must come to pass.
Hilali/Khan	So, when the promise came for the first of the two, We sent against you slaves of Ours given to terrible warfare. They entered the very innermost parts of your homes. And it was a promise (completely) fulfilled.
H/K/Saheeh	So when the [time of] promise came for the first of them, We sent against you servants of Ours those of great military might, and they probed [even] into the homes, and it was a promise fulfilled.
Malik	When the promise for the first of the two fore warnings came to be fulfilled, We sent against you Our servants (the Assyrians) who gave you a terrible warfare: so they rampaged through your homes to carry out the punishment of which you were forewarned.[5]
QXP	When the first of the warnings came to pass, We sent against you Our servants of great might (armies of Nimrod Nebuchadnezzar, the King of Babylon) who ravaged your country as a warning fulfilled (and took you to Babylon as slaves in 586 B.C.).
Maulana Ali	So when of the two, the first warning came to pass, We raised against you Our servants, of mighty prowess, so they made havoc in (your) houses. And it was an accomplished threat.
Free Minds	So, when the promise of the first one comes to pass, We would send against you servants of Ours who are very powerful, thus they managed to breach your very homes, and this was a promise which has come to pass.
Qaribullah	And when the promise of the first came, We sent against you Our worshipers, those of great might, and they went through the habitations, and the promise was accomplished.

George Sale	And when the punishment threatened for the first of those transgressions came to be executed, We sent against you our servants, indued with exceeding strength in war, and they searched the inner apartments of your houses; and the prediction became accomplished.
JM Rodwell	So when the menace for the first crime came to be inflicted, we sent against you our servants endued with terrible prowess; and they searched the inmost part of your abodes, and the menace was accomplished.

Asad	Hence, when the prediction of the first of those two [periods of iniquity] came true, We sent against you some of Our bondmen of terrible prowess in war, and they wrought havoc throughout the land: and so the prediction was fulfilled.'

al-Isra' 017:006

‏17:6 ثم رددنا لكم الكرة عليهم وامددناكم باموال وبنين وجعلناكم اكثر نفيرا

Transliteration	Thumma radadna lakumu alkarrata AAalayhim waamdadnakum bi-amwalin wabaneena wajaAAalnakum akthara nafeeran
Literal	Then We returned to you the repeat/second time/repetition over them, and We extended/spread you with properties/possessions/wealths, and sons/sons and daughters, and We made you more (a larger) supportive tribe/family/group.

Yusuf Ali	Then did We grant you the Return as against them: We gave you increase in resources and sons, and made you the more numerous in man-power.
Pickthal	Then we gave you once again your turn against them, and We aided you with wealth and children and made you more in soldiery.
Arberry	Then We gave back to you the turn to prevail over them, and We succoured you with wealth and children, and We made you a greater host.
Shakir	Then We gave you back the turn to prevail against them, and aided you with wealth and children and made you a numerous band.
Sarwar	Our Mighty servants, who will chase you from house to house. This is a decree already ordained. We, then, gave you a chance to defeat your enemies with the help of increasing your wealth and offspring.
Khalifa	"Afterwards, we will give you a turn over them, and will supply you with a lot of wealth and children; we will give you the upper hand.
Hilali/Khan	Then We gave you once again, a return of victory over them. And We helped you with wealth and children and made you more numerous in man power.
H/K/Saheeh	Then We gave back to you a return victory over them. And We reinforced you with wealth and sons and made you more numerous in manpower
Malik	Then after this, We afforded you an opportunity to overpower them and helped you with wealth and sons and granted you more manpower.[6]
QXP	Then, We granted you victory over them (when King Cyrus of Persia defeated the Babylonians and brought you back to your country in 520 B.C.). We then, helped you with wealth and children and made you numerous in soldiery.
Maulana Ali	Then We gave you back the turn against them, and aided you with wealth and children and made you a numerous band.
Free Minds	Then We gave back to you your independence from them, and We supplied you with wealth and children, and We made you more influential.
Qaribullah	Then, We gave the turn back to you to prevail over them, and We helped you with wealth and children, and made you the greater host.

George Sale	Afterwards We gave you the victory over them, in your turn, and We granted you increase of wealth and children, and We made you a more numerous people, saying,
JM Rodwell	Then we gave you the mastery over them in turn, and increased you in wealth and children, and made you a most numerous host.

Asad	And after a time We allowed you to prevail against them once again,' and aided you with wealth and offspring, and made you more numerous [than ever].

al-Isra' 017:007

‏17:7 ان احسنتم احسنتم لانفسكم وان اساتم فلها فاذا جاء وعد الاخرة ليسئوا وجوهكم وليدخلوا المسجد كما دخلوه اول مرة وليتبروا ماعلوا تتبيرا

Transliteration	In ahsantum ahsantum li-anfusikum wa-in asa/tum falaha fa-itha jaa waAAdu al-akhirati liyasoo-oo wujoohakum waliyadkhuloo almasjida kama dakhaloohu awwala marratin waliyutabbiroo ma AAalaw tatbeeran
Literal	If you did good, you did good for yourselves, and if you did bad/evil/harm so for it (your selves), so if the last's/end's/other's promise came, they will cause God evil/harm (to) your faces/fronts, they will enter the Mosque like they entered it (on) the first/beginning time , and they will destroy/ruin/break (E) what they (the worshippers/slaves) rose over (with) destruction/ruin/breakage.

Yusuf Ali	If ye did well, ye did well for yourselves; if ye did evil, (ye did it) against yourselves. So when the second of the warnings came to pass, (We permitted your enemies) to disfigure your faces, and to enter your Temple as they had entered it before, and to visit with destruction all that fell into their power.
Pickthal	(Saying): If ye do good, ye do good for your own souls, and if ye do evil, it is for them (in like manner). So, when the time for the second (of the judgments) came (We roused against you others of Our slaves) to ravage you, and to enter the Temple even as they entered it the first time, and to lay waste all that they conquered with an utter wasting.
Arberry	'If you do good, it is your own souls you do good to, and if you do evil it is to them likewise.' Then, when the promise of the second came to pass, We sent against you Our servants to discountenance you, and to enter the Temple, as they entered it the first time, and to destroy utterly that which they ascended to.
Shakir	If you do good, you will do good for your own souls, and if you do evil, it shall be for them. So when the second promise came (We raised another people) that they may bring you to grief and that they may enter the mosque as they entered it the first time, and that they might destroy whatever they gained ascendancy over with utter destruction.
Sarwar	(We told you), "If you do good, it will be for your own benefit, but if you do bad, it will be against your souls. When the prophecy of your second transgression will come to pass, sadness will cover your faces. They (your enemies) will enter the mosque as they did the first time to bring about utter destruction.
Khalifa	"If you work righteousness, you work righteousness for your own good, but if you commit evil you do so to your own detriment. Thus, when the second time comes to pass, they will defeat you and enter the masjid, just as they did the first time. They will wipe out all the gains you had accomplished."
Hilali/Khan	(And We said): "If you do good, you do good for your ownselves, and if you do evil (you do it) against yourselves." Then, when the second promise came to pass, (We permitted your enemies) to make your faces sorrowful and to enter the mosque (of Jerusalem) as they had entered it before, and to destroy with utter destruction all that fell in their hands.
H/K/Saheeh	[And said], "If you do good, you do good for yourselves; and if you do evil, [you do it] to yourselves." Then when the final promise came, [We sent your enemies] to sadden your faces and to enter the temple in Jerusalem, as they entered it the first time, and to destroy what they had taken over with [total] destruction.
Malik	If you did good, it was to your own benefit; but if you did evil, it proved to be bad for your own selves. Then, when the promise for your second forewarning came to be fulfilled, We sent another army (the Romans) to disfigure your faces and to enter your Temple as the former had entered it before, and they utterly destroyed all that they laid their hands on.[7]
QXP	We made it clear, "If you (keep the Commandments and) do collective good, you will be doing good to yourselves. And if you do evil, you will hurt yourselves. (You did not heed these warnings), and then the second warning came to pass. (The Roman General Titus invaded Jerusalem in 70 C.E.). His armies entered the Temple and destroyed everything they conquered completely, just as the Babylonians had done before.
Maulana Ali	If you do good, you do good for your own souls. And if you do evil, it is for them. So when the second warning came, (We raised another people) that they might bring you to grief and that they might enter the Mosque as they entered it the first time, and that they might destroy, whatever they conquered, with utter destruction.
Free Minds	If you do good, then it will be good for you, and if you do bad, then so be it. But when the promise of the second time comes, they will make your faces filled with sorrow and they will enter the Temple as they did the first time, and they will strike down all that was raised up.
Qaribullah	(We said): 'If you do good, it shall be for your own souls; but if you do evil it is likewise. ' And when the second promise came (We sent them against you), to sadden your faces and to enter the Mosque as they entered it the first time, they utterly destroyed whatever they came across.

George Sale	if ye do well, ye will do well to your own souls; and if ye do evil, ye will do it unto the same. And when the punishment threatened for your latter transgression came to be executed, We sent enemies against you to afflict you, and to enter the temple, as they entered it the first time, and utterly to destroy that which they had conquered.
JM Rodwell	We said, "If ye do well, to your own behoof will ye do well: and if ye do evil, against yourselves will ye do it. And when the menace for your latter crime came to be inflicted, then we sent an enemy to sadden your faces, and to enter the temple as they en

Asad	[And We said:] "If you persevere in doing good, you will but be doing good to yourselves; and if you do evil, it will be [done] to yourselves." And so, when the prediction of the second [period of your iniquity] came true, [We raised new enemies against you, and allowed them] to disgrace you utterly,9 and to entyr the Temple as [their forerunners] had entered it once before, and to destroy with utter destruction all that they had conquered.

al-Isra' 017:008

‏17:8 عسى ربكم ان يرحمكم وان عدتم عدنا وجعلنا جهنم للكافرين حصيرا

Transliteration	AAasa rabbukum an yarhamakum wa-in AAudtum AAudna wajaAAalna jahannama lilkafireena haseeran
Literal	Maybe/perhaps that (E) your Lord has mercy upon you, and if you returned, We returned, and We made/put Hell confining/surrounding for the disbelievers.

Yusuf Ali	It may be that your Lord may (yet) show Mercy unto you; but if ye revert (to your sins), We shall revert (to Our punishments): And we have made Hell a prison for those who reject (all Faith).
Pickthal	It may be that your Lord will have mercy on you, but if ye repeat (the crime) We shall repeat (the punishment), and We have appointed hell a dungeon for the disbelievers.
Arberry	Perchance your Lord will have mercy upon you; but if you return, We shall return; and We have made Gehenna a prison for the unbelievers.
Shakir	It may be that your Lord will have mercy on you, and if you again return (to disobedience) We too will return (to punishment), and We have made hell a prison for the unbelievers.
Sarwar	Perhaps your Lord will have mercy on you. If you return to disobedience We will also punish you again. We have made hell a prison for the disbelievers."
Khalifa	Your Lord showers you with His mercy. But if you revert to transgression, we will counter with retribution. We have designated Gehenna as a final abode for the disbelievers.
Hilali/Khan	(And We said in the Taurat (Torah)): "It may be that your Lord may show mercy unto you, but if you return (to sins), We shall return (to Our Punishment). And We have made Hell a prison for the disbelievers.
H/K/Saheeh	[Then Allah said], "It is expected, [if you repent], that your Lord will have mercy upon you. But if you return [to sin], We will return [to punishment]. And We have made Hell, for the disbelievers, a prison-bed."
Malik	Now your Lord may again be merciful to you; but if you repeat the same behavior, We will repeat the punishment, and in the hereafter, We have made hell a prison for such unbelievers.[8]
QXP	Now is the time that your Lord may Bless you with His Mercy (as the Final Messenger is in your midst (7:157)). If you repeat your transgressions, We will counter with retribution. We have made Hell a prison for opponents of the Divine Order.
Maulana Ali	It may be that your Lord will have mercy on you. And if you return (to mischief), We will return (to punishment). And We have made hell a prison for the disbelievers.
Free Minds	Perhaps your Lord will have mercy on you, and if you revert then so will We. And We made Hell a gathering place for the rejecters.
Qaribullah	Perhaps Allah will have mercy on you. But if you return, We will return. We have made Gehenna (Hell) a prison for the unbelievers.

George Sale	Peradventure your Lord will have mercy on you hereafter: But if ye return to transgress a third time, We also will return to chastise you; and We have appointed hell to be the prison of the unbelievers.
JM Rodwell	Haply your Lord will have mercy on you! but if ye return, we will return: and we have appointed Hell-the prison of the infidels.

Asad	Your Sustainer may well show mercy unto you; but if you revert [to sinning], We shall revert [to chastising you]. And [remember this:] We have ordained that [in the hereafter] hell shall close upon all who deny the truth.

al-Isra' 017:009

‏17:9 ان هذا القران يهدي للتي هي اقوم ويبشر المؤمنين الذين يعملون الصالحات ان لهم اجرا كبيرا

Transliteration	Inna hatha alqur-ana yahdee lillatee hiya aqwamu wayubashshiru almu/mineena allatheena yaAAmaloona alssalihati anna lahum ajran kabeeran
Literal	That truly this the Koran guides to which it is more just/direct , and it announced good news (to) the believers, those who make/do the correct/righteous deeds, that (E) for them (is) a great reward .

Yusuf Ali	Verily this Qur'an doth guide to that which is most right (or stable), and giveth the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward;
Pickthal	Lo! this Qur'an guideth unto that which is straightest, and giveth tidings unto the believers who do good works that theirs will be a great reward.
Arberry	Surely this Koran guides to the way that is straightest and gives good tidings to the believers who do deeds of righteousness, that theirs shall be a great wage,
Shakir	Surely this Quran guides to that which is most upright and gives good news to the believers who do good that they shall have a great reward.
Sarwar	This Quran shows the way to that which is the most upright and gives to the righteous believers the glad news of a great reward.
Khalifa	This Quran guides to the best path, and brings good news to the believers who lead a righteous life, that they have deserved a great recompense.
Hilali/Khan	Verily, this Quran guides to that which is most just and right and gives glad tidings to the believers (in the Oneness of Allah and His Messenger, Muhammad SAW, etc.). who work deeds of righteousness, that they shall have a great reward (Paradise).
H/K/Saheeh	Indeed, this Qurâ an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.
Malik	Surely this Qur’an guides to the Way which is perfectly straight and gives the good news to the believers who do good that they shall have a magnificent reward;[9]
QXP	Verily, this Qur'an guides to what is most Upright, and gives good news of a great reward to those who accept it and do works of social welfare.
Maulana Ali	Surely this Qur’an guides to that which is most upright, and gives good news to the believers who do good that theirs is a great reward,
Free Minds	This Quran guides to that which is more upright, and it gives glad tidings to the believers who do good work that they will have a bountiful reward.
Qaribullah	This Koran guides to the straightest way. It gives glad tidings of a great wage to the believers who do good deeds,

George Sale	Verily this Koran directeth unto the way which is most right, and declareth unto the faithful, who do good works, that they shall receive a great reward;
JM Rodwell	Verily, this Koran guideth to what is most upright; and it announceth to believers Who do the things that are right, that for them is a great reward;

Asad	VERILY, this Qur'an shows the way to all that is most upright,° and gives the believers who do good deeds the glad tiding that theirs will be a great reward;

al-Isra' 017:010

‏17:10 وان الذين لايؤمنون بالاخرة اعتدنا لهم عذابا اليما

Transliteration	Waanna allatheena la yu/minoona bial-akhirati aAAtadna lahum AAathaban aleeman
Literal	And that (E) those who do not believe with the end (other life), We prepared/made ready for them a painful torture.

Yusuf Ali	And to those who believe not in the Hereafter, (it announceth) that We have prepared for them a Penalty Grievous (indeed).
Pickthal	And that those who believe not in the Hereafter, for them We have prepared a painful doom.
Arberry	and that those who do not believe in the world to come -- we have prepared for them a painful chastisement.
Shakir	And that (as for) those who do not believe in the hereafter, We have prepared for them a painful chastisement.
Sarwar	(It also declares) that for the disbelievers We have prepared a painful torment in the life to come.
Khalifa	As for those who disbelieve in the Hereafter, we have prepared for them a painful retribution.
Hilali/Khan	And that those who believe not in the Hereafter (i.e. they disbelieve that they will be recompensed for what they did in this world, good or bad, etc.), for them We have prepared a painful torment (Hell).
H/K/Saheeh	And that those who do not believe in the Hereafter We have prepared for them a painful punishment.
Malik	and at the same time it gives warnings to those who do not believe in the hereafter, that We have prepared for them a painful punishment.[10]
QXP	And that for those who disbelieve in the life to come, We have readied grievous suffering.
Maulana Ali	And that those who believe not in the Hereafter, We have prepared for them a painful chastisement.
Free Minds	And for those who do not believe in the Hereafter, We have prepared for them a painful retribution.
Qaribullah	and for those who do not believe in the Everlasting Life We have prepared for them a painful punishment.

George Sale	and that for those who believe not in the life to come, We have prepared a grievous punishment.
JM Rodwell	And that for those who believe not in the life to come, we have got ready a painful punishment.

Asad	and [it announces, too,] that We have readied grievous suffering for those who will not believe in the life to come.

al-Isra' 017:011

‏17:11 ويدع الانسان بالشر دعاءه بالخير وكان الانسان عجولا

Transliteration	WayadAAu al-insanu bialshsharri duAAaahu bialkhayri wakana al-insanu AAajoolan
Literal	And the human/mankind calls/prays with the bad/evil/harm (as) his call/prayer with the better/wealth , and the human/mankind was hurrying/hastening .

Yusuf Ali	The prayer that man should make for good, he maketh for evil; for man is given to hasty (deeds).
Pickthal	Man prayeth for evil as he prayeth for good; for man was ever hasty.
Arberry	Man prays for evil, as he prays for good; man is ever hasty.
Shakir	And man prays for evil as he ought to pray for good, and man is ever hasty.
Sarwar	People pray as earnestly to gain evil as one should to gain virtue. But people are hasty.
Khalifa	The human being often prays for something that may hurt him, thinking that he is praying for something good. The human being is impatient.
Hilali/Khan	And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty (i.e., if he is angry with somebody, he invokes (saying): "O Allah! Curse him, etc." and that one should not do, but one should be patient).
H/K/Saheeh	And man supplicates for evil as he supplicates for good, and man is ever hasty.
Malik	Yet man prays for evil as fervently as he ought to pray for good, and mankind is ever hasty.[11]
QXP	Man asks for what is evil for him as he prays for the good. Man is prone to be hasty in judgment.
Maulana Ali	And man prays for evil as he ought to pray for good; and man is ever hasty.
Free Minds	And man calls to evil as much as he calls to good, and man was always hasty.
Qaribullah	Yet the human prays for evil as he prays for good mankind is always hasty.

George Sale	Man prayeth for evil, as he prayeth for good; for man is hasty.
JM Rodwell	Man prayeth for evil as he prayeth for good; for man is hasty.

Asad	As it is," man [often] prays for things that are bad as if he were praying for something that is good: 12 for man is prone to be hasty [in his judgments].

al-Isra' 017:012

‏17:12 وجعلنا الليل والنهار ايتين فمحونا اية الليل وجعلنا اية النهار مبصرة لتبتغوا فضلا من ربكم ولتعلموا عدد السنين والحساب وكل شئ فصلناه تفصيلا

Transliteration	WajaAAalna allayla waalnnahara ayatayni famahawna ayata allayli wajaAAalna ayata alnnahari mubsiratan litabtaghoo fadlan min rabbikum walitaAAlamoo AAadada alssineena waalhisaba wakulla shay-in fassalnahu tafseelan
Literal	And We made/put the night and the daytime (as) two signs/evidences , so We wiped out/erased/eliminated the night's sign/evidence , and We made/put the daytime's sign/evidence manifest/clearly visible to the eye and understanding , to wish/desire grace/favour from your Lord, and to know the years' number, and the counting/calculating, and every thing We detailed/explained it detailing/explaining .

Yusuf Ali	We have made the Night and the Day as two (of Our) Signs: the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that ye may seek bounty from your Lord, and that ye may know the number and count of the years: all things have We explained in detail.
Pickthal	And We appoint the night and the day two portents. Then We make dark the portent of the night, and We make the portent of the day sight-giving, that ye may seek bounty from your Lord, and that ye may know the computation of the years, and the reckoning; and everything have We expounded with a clear expounding.
Arberry	We have appointed the night and the day as two signs; then We have blotted out the sign of the night, and made the sign of the day to see, and that you may seek bounty from your Lord, and that you may know the number of the years, and the reckoning; and everything We have distinguished very distinctly.
Shakir	And We have made the night and the day two signs, then We have made the sign of the night to pass away and We have made the sign of the day manifest, so that you may seek grace from your Lord, and that you might know the numbering of years and the reckoning; and We have explained everything with distinctness.
Sarwar	We have made the day and night each as evidence (of Our existence). The night is invisible and the day is visible so that you may seek favors from your Lord and determine the number of years and mark the passing of time. For everything We have given a detailed explanation.
Khalifa	We rendered the night and the day two signs. We made the night dark, and the day lighted, that you may seek provisions from your Lord therein. This also establishes for you a timing system, and the means of calculation. We thus explain everything in detail.
Hilali/Khan	And We have appointed the night and the day as two Ayat (signs etc.). Then, We have made dark the sign of the night while We have made the sign of day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning. And We have explained everything (in detail) with full explanation.
H/K/Saheeh	And We have made the night and day two signs, and We erased the sign of the night and made the sign of the day visible that you may seek bounty from your Lord and may know the number of years and the account [of time]. And everything We have set out in detail.
Malik	We have made the night and the day as two signs. We enshrouded the night with darkness and gave light to the day, to enable you to seek the bounty of your Lord, and that you may compute the years and count the numbers. Thus, We have set forth all things in detail.[12]
QXP	(Right and Wrong have been made distinct as day and night.) We have appointed the Night and the Day as two of Our Signs. The Sign of the Night We have made darkness (of ignorance) while the Sign of the Day we have made brightness (of Guidance). You shall seek the Bounty from your Lord, and be aware of the passing years and make your calendars. (6:97), (10:5). (Reckon every day, month and year to see what you have gained and what you have lost in your self-development). We have given you much detail in this brief statement.
Maulana Ali	And We made the night and the day two signs, then We have made the sign of the night to pass away and We have made the sign of the day manifest, so that you may seek grace from your Lord, and that you may know the numbering of years and the reckoning. And We have explained everything with distinctness.
Free Minds	And We made the night and the day as two signs, so We erased the sign of night and We made the sign of day to see-in, that you may seek bounty from your Lord, and that you may know the number of the years and the count. And everything We have detailed completely.
Qaribullah	We appointed the night and the day as two signs. Then, We blotted out the sign of the night and made the sign of the day to see, so that you seek the bounty of your Lord and that you know the number of years and the reckoning. And We have clearly distinguished everything.

George Sale	We have ordained the night and the day for two signs of our power: Afterwards We blot out the sign of the night, and We cause the sign of the day to shine forth, that ye may endeavour to obtain plenty from your Lord by doing your business therein, and that ye may know the number of years, and the computation of time; and every thing necessary have We explained by a perspicuous explication.
JM Rodwell	We have made the night and the day for two signs: the sign of the night do we obscure, but the sign of the day cause we to shine forth, that ye may seek plenty from your Lord, and that ye may know the number of the years and the reckoning of time; and we h

Asad	And We have established the night and the day as two symbols;" and thereupon We have effaced the symbol of night and set up [in its place] the lightgiving symbol of day, so that you might seek to obtain your Sustainer's bounty and be aware of the passing years" and of the reckoning [that is bound to come]. For clearly, most clearly, have We spelt out everything!

al-Isra' 017:013

‏17:13 وكل انسان الزمناه طائره في عنقه ونخرج له يوم القيامة كتابا يلقاه منشورا

Transliteration	Wakulla insanin alzamnahu ta-irahu fee AAunuqihi wanukhriju lahu yawma alqiyamati kitaban yalqahu manshooran
Literal	And every human/mankind We obliged/compelled him his action/anger in his neck (made himresponsible), and We bring out/make emerge for him (on) the Resurrection Day a Book/judgment he finds it spread/publicized .

Yusuf Ali	Every man's fate We have fastened on his own neck: On the Day of Judgment We shall bring out for him a scroll, which he will see spread open.
Pickthal	And every man's augury have We fastened to his own neck, and We shall bring forth for him on the Day of Resurrection a book which he will find wide open.
Arberry	And every man -- We have fastened to him his bird of omen upon his neck; and We shall bring forth for him, on the Day of Resurrection, a book he shall find spread wide open.
Shakir	And We have made every man's actions to cling to his neck, and We will bring forth to him on the resurrection day a book which he will find wide open:
Sarwar	We have made every person's actions cling to his neck. On the Day of Judgment, We will bring forth the record of his actions in the form of a wide open book.
Khalifa	We have recorded the fate of every human being; it is tied to his neck. On the Day of Resurrection we will hand him a record that is accessible.
Hilali/Khan	And We have fastened every mans deeds to his neck, and on the Day of Resurrection, We shall bring out for him a book which he will find wide open.
H/K/Saheeh	And [for] every person We have imposed his fate upon his neck, and We will produce for him on the Day of Resurrection a record which he will encounter spread open.
Malik	We have fastened the fate of every man to his own neck, and on the Day of Judgment We shall bring out for him a book spread wide open,[13]
QXP	All deeds of the humans are instantly recorded on their "Self", as if the record book is fastened to their own necks. And We shall bring forth this record book wide open to them on the Day of Resurrection.
Maulana Ali	And We have made every man’s actions to cling to his neck, and We shall bring forth to him on the day of Resurrection a book which he will find wide open.
Free Minds	And We have attached to every person's neck his deeds, and We bring forth for him a record on the Day of Resurrection which he will find on display.
Qaribullah	And to every human ? We have fastened to him his bird of deeds upon his neck; and on the Day of Resurrection We shall bring forth to him a book spread open wide.

George Sale	The fate of every man have we bound about his neck; and we will produce unto him, on the day of resurrection, a book wherein his actions shall be recorded:
JM Rodwell	And every man's fate have we fastened about his neck: and on the day of resurrection will we bring forth to him a book which shall be proffered to him wide open:

Asad	And every human being's destiny have We tied to his neck;". and on the Day of Resurrection We shall bring forth for him a record which he will find wide open;

al-Isra' 017:014

‏17:14 اقرا كتابك كفى بنفسك اليوم عليك حسيبا

Transliteration	Iqra/ kitabaka kafa binafsika alyawma AAalayka haseeban
Literal	(He is told): "Read your Book/judgment , enough/sufficient with your self today on you counting/calculating."

Yusuf Ali	(It will be said to him:) "Read thine (own) record: Sufficient is thy soul this day to make out an account against thee."
Pickthal	(And it will be said unto him): Read thy Book. Thy soul sufficeth as reckoner against thee this day.
Arberry	'Read thy book! Thy soul suffices thee this day as a reckoner against thee.'
Shakir	Read your book; your own self is sufficient as a reckoner against you this day.
Sarwar	We will tell him, "Read it and judge for yourself."
Khalifa	Read your own record. Today, you suffice as your own reckoner.
Hilali/Khan	(It will be said to him): "Read your book. You yourself are sufficient as a reckoner against you this Day."
H/K/Saheeh	[It will be said], "Read your record. Sufficient is yourself against you this Day as accountant."
Malik	saying: "Here is your book of deeds: read it. Today you yourself are sufficient to take your own account."[14]
QXP	"Read your book! You are a sufficient auditor for yourself this Day."
Maulana Ali	Read thy book. Thine own soul is sufficient as a reckoner against thee this day.
Free Minds	Read your record! It is enough for you that you are aware of yourself today.
Qaribullah	'Read your book. Your self suffices you this Day as a reckoner against you. '

George Sale	It shall be offered him open, and the angels shall say unto him, read thy book; thine own soul will be a sufficient accountant against thee, this day.
JM Rodwell	Read thy Book: there needeth none but thyself to make out an account against thee this day.

Asad	[and he will be told:] "Read this thy record,! Sufficient is thine own self today to make out thine account!"

al-Isra' 017:015

‏17:15 من اهتدى فانما يهتدي لنفسه ومن ضل فانما يضل عليها ولاتزرو وازرة وزر اخرى وماكنا معذبين حتى نبعث رسولا

Transliteration	Mani ihtada fa-innama yahtadee linafsihi waman dalla fa-innama yadillu AAalayha wala taziru waziratun wizra okhra wama kunna muAAaththibeena hatta nabAAatha rasoolan
Literal	Who was guided, so but he guides for himself, and who misguided, so but he misguides on it (himself) and no sinner/loader/burdener carries/loads/bears another's sins/load/burden , and We were not torturing until We send a messenger.

Yusuf Ali	Who receiveth guidance, receiveth it for his own benefit: who goeth astray doth so to his own loss: No bearer of burdens can bear the burden of another: nor would We visit with Our Wrath until We had sent an messenger (to give warning).
Pickthal	Whosoever goeth right, it is only for (the good of) his own soul that he goeth right, and whosoever erreth, erreth only to its hurt. No laden soul can bear another's load, We never punish until we have sent a messenger.
Arberry	Whosoever is guided, is only guided to his own gain, and whosoever goes astray, it is only to his own loss; no soul laden bears the load of another. We never chastise, until We send forth a Messenger.
Shakir	Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray: nor can the bearer of a burden bear the burden of another, nor do We chastise until We raise a messenger.
Sarwar	One who follows guidance does so for himself and one who goes astray does so against his soul. No one will suffer for the sins of others. We have never punished anyone without sending them Our Messenger first.
Khalifa	Whoever is guided, is guided for his own good, and whoever goes astray does so to his own detriment. No sinner will bear the sins of anyone else. We never punish without first sending a messenger.
Hilali/Khan	Whoever goes right, then he goes right only for the benefit of his ownself. And whoever goes astray, then he goes astray to his own loss. No one laden with burdens can bear anothers burden. And We never punish until We have sent a Messenger (to give warning).
H/K/Saheeh	Whoever is guided is only guided for [the benefit of] his soul. And whoever errs only errs against it. And no bearer of burdens will bear the burden of another. And never would We punish until We sent a messenger.
Malik	He that seeks guidance, shall be guided to his own advantage, but he that goes astray does so to his own loss. No bearer shall bear the burden of another on the Day of Judgment. And during your worldly life, We do not inflict punishment until We send forth a Messenger to make truth distinct from falsehood.[15]
QXP	So, whoever goes right, does it for his own "Self", and whoever strays, strays against his own "Self". No person bears the load of another. And We never punish any people until We have sent a Messenger. (The Eternal Messenger now is the Book of Allah).
Maulana Ali	Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray. And no bearer of a burden can bear the burden of another. Nor do We chastise until We raise a messenger.
Free Minds	Whoever is guided is guided for himself, and whoever is misguided is for his own loss. And no person shall carry the load of another, and We were not to punish until We send a messenger.
Qaribullah	Whosoever is guided is only guided for his own self, and whosoever goes astray it is only against it. No soul shall bear another's burden. Nor do We punish until we have sent a Messenger.

George Sale	He who shall be rightly directed, shall be directed to the advantage only of his own soul; and he who shall err, shall err only against the same: Neither shall any laden soul be charged with the burden of another. We did not punish any people, until we had first sent an Apostle to warn them.
JM Rodwell	For his own good only shall the guided yield to guidance, and to his own loss only shall the erring err; and the heavy laden shall not be laden with another's load. We never punished until we had first sent an apostle:

Asad	Whoever chooses to follow the right path, follows it but for his own good; and whoever goes astray. goes but astray to his own hurt; and no bearer of burdens shall be made to bear another" burden.' Moreover. We would never chastise [any community for the wrong they may do[ere We have sent an apostle [to them].m

al-Isra' 017:016

‏17:16 واذا اردنا ان نهلك قرية امرنا مترفيها ففسقوا فيها فحق عليها القول فدمرناها تدميرا

Transliteration	Wa-itha aradna an nuhlika qaryatan amarna mutrafeeha fafasaqoo feeha fahaqqa AAalayha alqawlu fadammarnaha tadmeeran
Literal	And if We willed/wanted that (E) We destroy/perish a village/urban city, We ordered/commanded its luxuriated ungrateful and arrogant, so they debauched in it, so the saying/words was deserved on it, so We destroyed it destructively.

Yusuf Ali	When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress; so that the word is proved true against them: then (it is) We destroy them utterly.
Pickthal	And when We would destroy a township We send commandment to its folk who live at ease, and afterward they commit abomination therein, and so the Word (of doom) hath effect for it, and we annihilate it with complete annihilation.
Arberry	And when We desire to destroy a city, We command its men who live at ease, and they commit ungodliness therein, then the Word is realized against it, and We destroy it utterly.
Shakir	And when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction.
Sarwar	When We decide to destroy a town We warn the rich ones therein who commit evil. Thus it becomes deserving to destruction and We destroy its very foundations.
Khalifa	If we are to annihilate any community, we let the leaders commit vast corruption therein. Once they deserve retribution, we annihilate it completely.
Hilali/Khan	And when We decide to destroy a town (population), We (first) send a definite order (to obey Allah and be righteous) to those among them (or We (first) increase in number those of its population) who are given the good things of this life. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction.
H/K/Saheeh	And when We intend to destroy a city, We command its affluent but they defiantly disobey therein; so the word comes into effect upon it, and We destroy it with [complete] destruction.
Malik	Whenever We have intended to destroy a town, it was because We sent Our commandments to its people who were leading easy lives but they showed disobedience; as a result Our Judgment was passed, and We razed that city to the ground.[16]
QXP	(Here is the Divine Law of Requital for nations.) We let the leaders of a nation commit corruption, drift out of discipline and consider themselves above Law. Then Our Law annihilates them completely. (And the leaders and the public are left blaming one another (7:38), (10:28), (14:21), (16:86).
Maulana Ali	And when We wish to destroy a town, We send commandments to its people who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction.
Free Minds	And if We wish to destroy a town, We allow the carefree to rule it, then they will commit evil in it, then it will deserve the punishment, then We will destroy it completely.
Qaribullah	When We desire to annihilate a village, We command those who live in ease, but they commit evil therein, then the Word is realized against it and it is utterly annihilated.

George Sale	And when We resolved to destroy a city, We commanded the inhabitants thereof, who lived in affluence, to obey our Apostle; but they acted corruptly herein: Wherefore the sentence was justly pronounced against that city; and We destroyed it with an utter destruction.
JM Rodwell	And when we willed to destroy a city, to its affluent ones did we address our bidding; but when they acted criminally therein, just was its doom, and we destroyed it with an utter destruction.

Asad	But when [this has been done, and] it is Our will to destroy a community, We convey Our last warning" to those of its people who have lost themselves entirely in the pursuit of pleasures;u and [if] they [continue to] act sinfully, the sentence [of doom] passed on the community takes effect, and We break it to smithereens.

al-Isra' 017:017

‏17:17 وكم اهلكنا من القرون من بعد نوح وكفى بربك بذنوب عباده خبيرا بصيرا

Transliteration	Wakam ahlakna mina alqurooni min baAAdi noohin wakafa birabbika bithunoobi AAibadihi khabeeran baseeran
Literal	And how many We destroyed/perished from the generations/peoples of eras from after Noah, and enough/sufficient with your Lord with His worshippers'/slaves' crimes, (He is) expert/experienced, seeing/knowing/understanding.

Yusuf Ali	How many generations have We destroyed after Noah? and enough is thy Lord to note and see the sins of His servants.
Pickthal	How many generations have We destroyed since Noah! And Allah sufficeth as Knower and Beholder of the sins of His slaves.
Arberry	How many generations We have destroyed after Noah! Thy Lord suffices as one who is aware of and sees the sins of His servants.
Shakir	And how many of the generations did We destroy after Nuh! and your Lord is sufficient as Knowing and Seeing with regard to His servants' faults.
Sarwar	We have destroyed many generations after the time of Noah. Your Lord is All knowing and Well Aware of the sins of His servants.
Khalifa	Many a generation have we annihilated after Noah. Your Lord is most efficient in dealing with the sins of His servants; He is fully Cognizant, Seer.
Hilali/Khan	And how many generations have We destroyed after Nooh (Noah)! And Sufficient is your Lord as an All-Knower and All-Beholder of the sins of His slaves.
H/K/Saheeh	And how many have We destroyed from the generations after Noah. And sufficient is your Lord, concerning the sins of His servants, as Acquainted and Seeing.
Malik	How many generations have We destroyed since Noah’s time? Sufficient is your Lord to note and see the sins of His servants.[17]
QXP	How many generations has Our Law annihilated since Noah! Allah suffices as the Knower and Beholder of what causes His servants to trail behind.
Maulana Ali	And how many generations did We destroy after Noah! And thy Lord suffices as being Aware and Seer of his servants’ sins.
Free Minds	And how many a generation have We destroyed after Noah? And it is enough for your Lord to have knowledge and sight over the sins of His servants.
Qaribullah	How many generations have We destroyed since Noah! Your Lord suffices as One who is Aware of and sees the sins of His worshipers.

George Sale	And how many generations have We consumed since Noah? For thy Lord suffinciently knoweth and seeth the sins of his servants.
JM Rodwell	And since Noah, how many nations have we exterminated! And of the sins of his servants thy Lord is sufficiently informed, observant.

Asad	And how many a generation have We [thus] destroyed after [the time of] Noah! For, none has the like of thy Sustainer's awareness and insight into His creatures' sins.

al-Isra' 017:018

‏17:18 من كان يريد العاجلة عجلنا له فيها مانشاء لمن نريد ثم جعلنا له جهنم يصلاها مذموما مدحورا

Transliteration	Man kana yureedu alAAajilata AAajjalna lahu feeha ma nashao liman nureedu thumma jaAAalna lahu jahannama yaslaha mathmooman madhooran
Literal	Who was wanting the present world/worldly life, We hurried/hastened for him in it what We will/want to whom We will/want, then We made/put for him Hell, he roasts/suffers/burns (in) it, blamed/made lowly , expelled/driven away .

Yusuf Ali	If any do wish for the transitory things (of this life), We readily grant them - such things as We will, to such person as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected.
Pickthal	Whoso desireth that (life) which hasteneth away, We hasten for him therein what We will for whom We please. And afterward We have appointed for him hell; he will endure the heat thereof, condemned, rejected.
Arberry	Whosoever desires this hasty world, We hasten for him therein what We will unto whomsoever We desire; then We appoint for him Gehenna wherein he shall roast, condemned and rejected.
Shakir	Whoever desires this present life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he shall enter it despised, driven away.
Sarwar	Whoever desires (only) the enjoyment of this life will receive it if We want it to be so. Then We will make Hell his reward wherein he will suffer, despised and driven away from Our mercy.
Khalifa	Anyone who chooses this fleeting life as his priority, we will rush to him what we decide to give him, then we commit him to Gehenna, where he suffers forever, despised and defeated.
Hilali/Khan	Whoever wishes for the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell, he will burn therein disgraced and rejected, ( far away from Allahs Mercy).
H/K/Saheeh	Whoever should desire the immediate We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished.
Malik	He that desires the transitory things of this life, We readily grant him such things as We please to whomsoever We want, then We condemn him to hell, where he will burn, disgraced and rejected.[18]
QXP	Those who fall for quick gains of life that hastens away, (disregarding the Eternal Values and the Hereafter), We hasten for them according to Our Laws indiscriminately. (But, since they have not invested in the Hereafter) We have appointed for them Hell; they will endure its heat, disgraced, rejected. (2:200), (11:15-16).
Maulana Ali	Whoso desires this transitory life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he will enter it despised, driven away.
Free Minds	Whoever seeks the life of haste, We will make for Him what he wishes, then We will make Hell for him a place which he will reach disgraced and rejected.
Qaribullah	For whosoever desires this fleeting life We hasten for him whatever We will and to whom We want. Then, We have prepared Gehenna for him where he will be roasted, condemned and rejected.

George Sale	Whosoever chooseth this transitory life, We will bestow on him therein before hand that which We please; on him, namely, whom We please: Afterwards will We appoint him hell for his abode; he shall be thrown into the same to be scorched, covered with ignominy, and utterly rejected from mercy.
JM Rodwell	Whoso chooseth this quickly passing life, quickly will we bestow therein that which we please-even on him we choose; afterward we will appoint hell for him, in which he shall burn-disgraced, outcast:

Asad	Unto him who cares for [no more than the enjoyment of] this fleeting life We readily grant thereof as much as We please, [giving] to whomever it is Our will [to give]; but in the end We consign him to [the suffering of] hell;' which he will have to endure disgraced and disowned!

al-Isra' 017:019

‏17:19 ومن اراد الاخرة وسعى لها سعيها وهو مؤمن فاولئك كان سعيهم مشكورا

Transliteration	Waman arada al-akhirata wasaAAa laha saAAyaha wahuwa mu/minun faola-ika kana saAAyuhum mashkooran
Literal	And who wanted the end (other life) and strived/tended to it its striving/hastiness , and he is believing, so those their striving/hastiness was thanked.

Yusuf Ali	Those who do wish for the (things of) the Hereafter, and strive therefor with all due striving, and have Faith,- they are the ones whose striving is acceptable (to Allah).
Pickthal	And whoso desireth the Hereafter and striveth for it with the effort necessary, being a believer; for such, their effort findeth favour (with their Lord).
Arberry	And whosoever desires the world to come and strives after it as he should, being a believer -- those, their striving shall be thanked.
Shakir	And whoever desires the hereafter and strives for it as he ought to strive and he is a believer; (as for) these, their striving shall surely be accepted.
Sarwar	The effort of one who faithfully strives hard for the (happiness) of the life to come will be appreciated (by God).
Khalifa	As for those who choose the Hereafter as their priority, and work righteousness, while believing, their efforts will be appreciated.
Hilali/Khan	And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. do righteous deeds of Allahs Obedience) while he is a believer (in the Oneness of Allah Islamic Monotheism), then such are the ones whose striving shall be appreciated, thanked and rewarded (by Allah).
H/K/Saheeh	But whoever desires the Hereafter and exerts the effort due to it while he is a believer it is those whose effort is ever appreciated [by Allah].
Malik	He that desires the life of the hereafter and strives for it as best as he can provided he is a Believer, the endeavor of every such person will be accepted.[19]
QXP	And the one who keeps the life to come in view and strives for it as best as he can, provided he is a true believer; the endeavor of every such person will be accepted. (2:201).
Maulana Ali	And whoso desires the Hereafter and strives for it as he ought to strive and he is a believer -- those are they whose striving is amply rewarded.
Free Minds	And whoever seeks the Hereafter and strives for it as it deserves, and is a believing person, then to those what they have sought is given in thanks.
Qaribullah	Whosoever, being a believer, desires the Everlasting Life and strives for it as he should those their striving will be thanked.

George Sale	But whosoever chooseth the life to come, and directeth his endeavour towards the same, being also a true believer; the endeavour of these shall be acceptable unto God.
JM Rodwell	But whoso chooseth the next life, and striveth after it as it should be striven for, being also a believer,-these! their striving shall be grateful to God:

Asad	But as for those who care for the [good of the] life to come, and strive for it as it ought to be striven for, and are [true] believers withaP' -they are the ones whose striving finds favour [with God]!

al-Isra' 017:020

‏17:20 كلا نمد هؤلاء وهؤلاء من عطاء ربك وماكان عطاء ربك محظورا

Transliteration	Kullan numiddu haola-i wahaola-i min AAata-i rabbika wama kana AAatao rabbika mahthooran
Literal	Each/all We extend/spread, those and these, from your Lord's gift/grant, and your Lord's gift/grant was not forbidden/restrained .

Yusuf Ali	Of the bounties of thy Lord We bestow freely on all- These as well as those: The bounties of thy Lord are not closed (to anyone).
Pickthal	Each do We supply, both these and those, from the bounty of thy Lord. And the bounty of thy Lord can never be walled up.
Arberry	Each We succour, these and those, from thy Lord's gift; and thy Lord's gift is not confined.
Shakir	All do We aid-- these as well as those-- out of the bounty of your Lord, and the bounty of your Lord is not confined.
Sarwar	Each group will receive its share of your Lord's generosity. Your Lord's generosity is not limited.
Khalifa	For each one of them we provide; we provide for those and these from your Lord's bounties. Your Lord's bounties are inexhaustible.
Hilali/Khan	To each these as well as those We bestow from the Bounties of your Lord. And the Bounties of your Lord can never be forbidden.
H/K/Saheeh	To each [category] We extend to these and to those from the gift of your Lord. And never has the gift of your Lord been restricted.
Malik	We bestowed on all - these as well those - out of the bounties of your Lord; the bounties of your Lord are not confined.[20]
QXP	All, these as well as those, We bestow on them some of your Lord's gifts since your Lord's giving is not confined. (42:20).
Maulana Ali	And do We aid -- these as well as those -- out of the bounty of thy Lord, and the bounty of thy Lord is not limited.
Free Minds	For both groups We will bestow from the bounty of your Lord. And the bounty of your Lord is never restricted.
Qaribullah	We help these and those, a gift from your Lord; and your Lord's gift is not restricted.

George Sale	On all will We bestow the blessings of this life, both on these and on those, of the gift of thy Lord; for the gift of thy Lord shall not be denied unto any.
JM Rodwell	To all-both to these and those-will we prolong the gifts of thy Lord; for not to any shall the gifts of thy Lord be denied.

Asad	All [of them] -these as well as those -do We freely endow with some of thy Sustainer's gifts, since thy Sustainer's giving is never confined [to one kind of man].

al-Isra' 017:021

‏17:21 انظر كيف فضلنا بعضهم على بعض وللاخرة اكبر درجات واكبر تفضيلا

Transliteration	Onthur kayfa faddalna baAAdahum AAala baAAdin walal-akhiratu akbaru darajatin waakbaru tafdeelan
Literal	Look/wonder about how We preferred/favoured some of them over some, and the end (other life) (E) (is) greater steps/stages/degrees, and greater preference/favour.

Yusuf Ali	See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence.
Pickthal	See how We prefer one of them above another, and verily the Hereafter will be greater in degrees and greater in preferment.
Arberry	Behold, how We prefer some of them over others! And surely the world to come is greater in ranks, greater in preferment.
Shakir	See how We have made some of them to excel others, and certainly the hereafter is much superior in respect of excellence.
Sarwar	Consider how We have given preference to some people above others, yet the life to come has more honor and respect.
Khalifa	Note how we preferred some people above others (in this life). The differences in the Hereafter are far greater and far more significant.
Hilali/Khan	See how We prefer one above another (in this world) and verily, the Hereafter will be greater in degrees and greater in preference.
H/K/Saheeh	Look how We have favored [in provision] some of them over others. But the Hereafter is greater in degrees [of difference] and greater in distinction.
Malik	See how We have exalted some over others, and certainly the hereafter is more exalted and greater in excellence.[21]
QXP	Behold how We bestow more bounty on some of them than others. But the life to come will be far higher in degree and far greater in bounty.
Maulana Ali	See how We have made some of them to excel others. And certainly the Hereafter is greater in degrees and greater in excellence.
Free Minds	See how We have preferred some of them over the others; and in the Hereafter are greater levels, and greater preference.
Qaribullah	See how We have preferred some above others. Yet the Everlasting Life is greater in rank and greater in preferment.

George Sale	Behold, how We have caused some of them to surpass others in wealth and dignity: But the next life shall be more considerable in degrees of honour, and greater in excellence.
JM Rodwell	See how we have caused some of them to excel others! but the next life shall be greater in its grades, and greater in excellence.

Asad	Behold how We bestow [on earth) more bounty on some of them than on others: but [remember that] the life to come will be far higher in degree and far greater in merit and bounty.'

al-Isra' 017:022

‏17:22 لاتجعل مع الله الها اخر فتقعد مذموما مخذولا

Transliteration	La tajAAal maAAa Allahi ilahan akhara fataqAAuda mathmooman makhthoolan
Literal	Do not make/put with God another god, so you sit/remain blamed/lowly abandoned/deserted .

Yusuf Ali	Take not with Allah another object of worship; or thou (O man!) wilt sit in disgrace and destitution.
Pickthal	Set not up with Allah any other god (O man) lest thou sit down reproved, forsaken.
Arberry	Set not up with God another god, or thou wilt sit condemned and forsaken.
Shakir	Do not associate with Allah any other god, lest you sit down despised, neglected.
Sarwar	Do not consider anything equal to God lest you will become despised and neglected.
Khalifa	You shall not set up any other god beside GOD, lest you end up despised and disgraced.
Hilali/Khan	Set not up with Allah any other ilah (god), (O man)! (This verse is addressed to Prophet Muhammad SAW , but its implication is general to all mankind), or you will sit down reproved, forsaken (in the Hell-fire).
H/K/Saheeh	Do not make [as equal] with Allah another deity and [thereby] become censured and forsaken.
Malik	Do not associate another deity with Allah, lest you sit back, condemned, forsaken.[22]
QXP	Do not set up gods besides Allah. If you run man-made systems, disregarding the Divine Values, you will face an embarrassing failure.
Maulana Ali	Associate not any other god with Allah, lest thou sit down despised, forsaken.
Free Minds	Do not make with God another god, or you will find yourself disgraced, abandoned.
Qaribullah	Do not set up with Allah another god, or you will sit condemned and forsaken.

George Sale	Set not up another god with the true God, lest thou sit down in disgrace, and destitute.
JM Rodwell	Set not up another god with God, lest thou sit thee down disgraced, helpless.

Asad	DO NOT set up any other deity side by side with God, lest thou find thyself disgraced and forsaken:

al-Isra' 017:023

‏17:23 وقضى ربك الا تعبدوا الا اياه وبالوالدين احسانا اما يبلغن عندك الكبر احدهما او كلاهما فلا تقل لهما اف ولاتنهرهما وقل لهما قولا كريما

Transliteration	Waqada rabbuka alla taAAbudoo illa iyyahu wabialwalidayni ihsanan imma yablughanna AAindaka alkibara ahaduhuma aw kilahuma fala taqul lahuma offin wala tanharhuma waqul lahuma qawlan kareeman
Literal	And your Lord passed judgment/ordered that you not worship except (only) Him, and with the (B) parents/father and mother a goodness if the old age reaches (E) one of them or both of them at/by/near you ,so do not say to them (B): "Ugh !" And do not deprive/yell at them (B) , and say to them (B) a gracious/kind saying/word.

Yusuf Ali	Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour.
Pickthal	Thy Lord hath decreed, that ye worship none save Him, and (that ye show) kindness to parents. If one of them or both of them attain old age with thee, say not "Fie" unto them nor repulse them, but speak unto them a gracious word.
Arberry	Thy Lord has decreed you shall not serve any but Him, and to be good to parents, whether one or both of them attains old age with thee; say not to them 'Fie' neither chide them, but speak unto them words respectful,
Shakir	And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) "Ugh" nor chide them, and speak to them a generous word.
Sarwar	Your Lord has ordained that you must not worship anything other than Him and that you must be kind to your parents. If either or both of your parents should become advanced in age, do not express to them words which show your slightest disappointment. Never yell at them but always speak to them with kindness.
Khalifa	Your Lord has decreed that you shall not worship except Him, and your parents shall be honored. As long as one or both of them live, you shall never say to them, "Uff" (the slightest gesture of annoyance), nor shall you shout at them; you shall treat them amicably.
Hilali/Khan	And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.
H/K/Saheeh	And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word.
Malik	Your Lord has decreed to you that: You shall worship none but Him, and you shall be kind to your parents; if one or both of them live to their old age in your lifetime, you shall not say to them any word of contempt nor repel them and you shall address them in kind words.[23]
QXP	(A benevolent society begins at home.) Your Lord has decreed that you worship none but Him, and always be kind to your parents. If one of them or both attain old age, do not utter the slightest harsh word to them. Never repel them and always address them respectfully. (36:68).
Maulana Ali	And thy Lord has decreed that you serve none but Him, and do good to parents. If either or both of them reach old age with thee, say not "Fie" to them, nor chide them, and speak to them a generous word.
Free Minds	And your Lord decreed that you shall not serve except Him, and do good to your parents. When one of them or both of them reaches old age, do not say to them a word of disrespect nor raise your voice at them, but say to them a kind saying.
Qaribullah	Your Lord has ordered you to worship none except Him, and to be good to your parents. If either or both of them attain old age with you, do not say: "Fie on you", nor rebuke them, but speak to them with words of respect.

George Sale	Thy Lord hath commanded that ye worship none, besides Him; and that ye shew kindness unto your parents, whether the one of them, or both of them attain to old age with thee. Wherefore say not unto them, fie on you! Neither reproach them, but speak respectfully unto them;
JM Rodwell	Thy Lord hath ordained that ye worship none but him; and, kindness to your parents, whether one or both of them attain to old age with thee: and say not to them, "Fie!" neither reproach them; but speak to them both with respectful speech;

Asad	for thy Sustainer has ordained that you shall worship none but Him. And do good unto [thy] parents.' Should one of them, or both, attain to old age in thy care, never say "Ugh"r to them or scold them, but [always] speak unto them with reverent speech,

al-Isra' 017:024

‏17:24 واخفض لهما جناح الذل من الرحمة وقل رب ارحمهما كما ربياني صغيرا

Transliteration	Waikhfid lahuma janaha alththulli mina alrrahmati waqul rabbi irhamhuma kama rabbayanee sagheeran
Literal	And be lenient/comforting/lower to them (B) the humility's/humbleness's wing/side from the mercy (be kind), and say: "My Lord have mercy upon them (B) as they (B) brought me up young ."

Yusuf Ali	And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood."
Pickthal	And lower unto them the wing of submission through mercy, and say: My Lord! Have mercy on them both as they did care for me when I was little.
Arberry	and lower to them the wing of humbleness out of mercy and say; 'My Lord, have mercy upon them, as they raised me up when I was little.'
Shakir	And make yourself submissively gentle to them with compassion, and say: O my Lord! have compassion on them, as they brought me up (when I was) little.
Sarwar	Be humble and merciful towards them and say, "Lord, have mercy upon them as they cherished me in my childhood."
Khalifa	And lower for them the wings of humility, and kindness, and say, "My Lord, have mercy on them, for they have raised me from infancy."
Hilali/Khan	And lower unto them the wing of submission and humility through mercy, and say: "My Lord! Bestow on them Your Mercy as they did bring me up when I was small."
H/K/Saheeh	And lower to them the wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought me up [when I was] small."
Malik	You shall lower to them your wings of humility and pray: "O Lord! Bestow on them Your blessings just as they cherished me when I was a little child."[24]
QXP	Lower for them the wing of kindness and humility and say, "My Lord! Bestow upon them Your Mercy as they raised me since I was little."
Maulana Ali	And lower to them the wing of humility out of mercy, and say: My Lord, have mercy on them, as they brought me up (when I was) little.
Free Minds	And lower for them the wing of humility through mercy, and Say: "My Lord, have mercy upon them as they have raised me when I was small."
Qaribullah	And lower to them the wing of humbleness out of mercy and say: 'My Lord, be merciful to them, as they raised me since I was little. '

George Sale	and submit to behave humbly towards them, out of tender affection, and say, O Lord, have mercy on them both, as they nursed me when I was little.
JM Rodwell	And defer humbly to them out of tenderness; and say, "Lord, have compassion on them both, even as they reared me when I was little."

Asad	and spread over them humbly the wings of thy tenderness, and say: "O my Sustainer! Bestow Thy grace upon them, even as they cherished and reared me when I was a child!"

al-Isra' 017:025

‏17:25 ربكم اعلم بما في نفوسكم ان تكونوا صالحين فانه كان للاوابين غفورا

Transliteration	Rabbukum aAAlamu bima fee nufoosikum in takoonoo saliheena fa-innahu kana lil-awwabeena ghafooran
Literal	Your Lord (is) more knowledgeable with what (is) in your selves, if you be correct/righteous, so that He truly is to the repentant a forgiving.

Yusuf Ali	Your Lord knoweth best what is in your hearts: If ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence).
Pickthal	Your Lord is Best Aware of what is in your minds. If ye are righteous, then lo! He was ever Forgiving unto those who turn (unto Him).
Arberry	Your Lord knows very well what is in your hearts if you are righteous, for He is All-forgiving to those who are penitent.
Shakir	Your Lord knows best what is in your minds; if you are good, then He is surely Forgiving to those who turn (to Him) frequently.
Sarwar	Your Lord knows what is in your souls. If you would be righteous, know that He is All-forgiving to those who turn to Him in repentance.
Khalifa	Your Lord is fully aware of your innermost thoughts. If you maintain righteousness, He is Forgiver of those who repent.
Hilali/Khan	Your Lord knows best what is in your inner-selves. If you are righteous, then, verily, He is Ever Most Forgiving to those who turn unto Him again and again in obedience, and in repentance.
H/K/Saheeh	Your Lord is most knowing of what is within yourselves. If you should be righteous [in intention] then indeed He is ever, to the often returning [to Him], Forgiving.
Malik	Your Lord knows best what is in your hearts. If you do good deeds, certainly He is most forgiving to those who turn to Him in repentance.[25]
QXP	Your Lord is best Aware of your psyche. If you fulfill the needs of others, you grow your own personality. If you turn to His Laws, He will protect your "Self" from deterioration. (Ghufarah = Helmet and armor).
Maulana Ali	Your Lord knows best what is in your minds. If you are righteous, He is surely Forgiving to those who turn (to Him).
Free Minds	Your Lord is fully aware of what is in your souls. If you are good, then He is to the obedient a Forgiver.
Qaribullah	Your Lord knows very well what is in your hearts. If you are good, He is forgiving to those who are penitent.

George Sale	Your Lord well knoweth that which is in your souls; whether ye be men of integrity: And He will be gracious unto those who sincerely return unto Him.
JM Rodwell	Your Lord well knoweth what is in your souls; he knoweth whether ye be righteous: And gracious is He to those who return to Him.

Asad	Your Sustainer is fully aware of what is in your hearts. If you are righteous, [He will forgive you your errors]: for, behold, He is much-forgiving to those who turn unto Him again and again.

al-Isra' 017:026

‏17:26 وات ذا القربى حقه والمسكين وابن السبيل ولاتبذر تبذيرا

Transliteration	Waati tha alqurba haqqahu waalmiskeena waibna alssabeeli wala tubaththir tabtheeran
Literal	And give/bring (to) of the relations his right/share , and the poorest of poor/poor oppressed, and the traveler/stranded traveler, and do not waste/squander, wastefully/squanderingly.

Yusuf Ali	And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift.
Pickthal	Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy wealth) in wantonness.
Arberry	And give the kinsman his right, and the needy, and the traveller; and never squander;
Shakir	And give to the near of kin his due and (to) the needy and the wayfarer, and do not squander wastefully.
Sarwar	Give the relatives, the destitute and those who when on a journey have become needy, their dues.
Khalifa	You shall give the due alms to the relatives, the needy, the poor, and the traveling alien, but do not be excessive, extravagant.
Hilali/Khan	And give to the kindred his due and to the Miskeen (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift . (Tafsir. At-Tabaree, Vol. 10, Page 158 (Verse 9: 60)).
H/K/Saheeh	And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully.
Malik	You shall give to your relatives their due and to the needy and to the wayfarers. You shall not be a spendthrift[26]
QXP	And give your relative his or her Divine right, and give to those whose running businesses have stalled, who have lost their jobs, the needy wayfarer, the homeless, and the one who reaches you in a state of destitution. (For this nobility you will have to guard yourself against squandering your wealth). Do not squander your wealth senselessly. (2:261).
Maulana Ali	And give to the near of kin his due and (to) the needy and the wayfarer, and squander not wastefully.
Free Minds	And give the relative his due, and the poor, and the wayfarer; and do not waste excessively.
Qaribullah	Give to the near of kin, the needy and the destitute traveler their rights and do not squander,

George Sale	And give unto him who is of kin to you his due, and also unto the poor, and the traveller. And waste not thy substance profusely:
JM Rodwell	And to him who is of kin render his due, and also to the poor and to the wayfarer; yet waste not wastefully,

Asad	And give his due to the near of kin,'° as well as to the needy and the wayfarer," but do not squander [thy substance] senselessly.'

al-Isra' 017:027

‏17:27 ان المبذرين كانوا اخوان الشياطين وكان الشيطان لربه كفورا

Transliteration	Inna almubaththireena kanoo ikhwana alshshayateeni wakana alshshaytanu lirabbihi kafooran
Literal	That (E) the wasters/squanderers were the devils' brothers, and the devil was to his Lord (an insisting) disbeliever.

Yusuf Ali	Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful.
Pickthal	Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord.
Arberry	the squanderers are brothers of Satan, and Satan is unthankful to his Lord.
Shakir	Surely the squanderers are the fellows of the Shaitans and the Shaitan is ever ungrateful to his Lord.
Sarwar	Do not be a wasteful spender. Squanderers are the brothers of satan. Satan was faithless to his Lord.
Khalifa	The extravagant are brethren of the devils, and the devil is unappreciative of his Lord.
Hilali/Khan	Verily, spendthrifts are brothers of the Shayateen (devils), and the Shaitan (Devil Satan) is ever ungrateful to his Lord.
H/K/Saheeh	Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.
Malik	- as spendthrifts are the brethren of Satan and Satan is ever ungrateful to His Lord.[27]
QXP	Squanderers are close companions of Satan, their selfish desire. And your Satan is ever ungrateful to his Lord.
Maulana Ali	Surely the squanderers are the devil’s brethren. And the devil is ever ungrateful to his Lord.
Free Minds	Those who waste excessively are brothers to the devils, and the devil was to his Lord a rejecter.
Qaribullah	for the wasteful are the brothers of satan; and satan is ungrateful to his Lord.

George Sale	For the profuse are brethren of the devils: And the devil was ungrateful unto his Lord.
JM Rodwell	For the wasteful are brethren of the Satans, and Satan was ungrateful to his Lord:

Asad	Behold, the squanderers are, indeed, of the ilk of the satans - inasmuch as Satan has indeed proved most ungrateful to his Sustainer."

al-Isra' 017:028

‏17:28 واما تعرضن عنهم ابتغاء رحمة من ربك ترجوها فقل لهم قولا ميسورا

Transliteration	Wa-imma tuAAridanna AAanhumu ibtighaa rahmatin min rabbika tarjooha faqul lahum qawlan maysooran
Literal	And If/whenever you object/turn away (E) from them asking/desiring mercy you hope/expect for it from your Lord, so say to them: "An easy/little saying/word ."192

Yusuf Ali	And even if thou hast to turn away from them in pursuit of the Mercy from thy Lord which thou dost expect, yet speak to them a word of easy kindness.
Pickthal	But if thou turn away from them, seeking mercy from thy Lord, for which thou hopest, then speak unto them a reasonable word.
Arberry	But if thou turnest from them, seeking mercy from thy Lord that thou hopest for, then speak unto them gentle words.
Shakir	And if you turn away from them to seek mercy from your Lord, which you hope for, speak to them a gentle word.
Sarwar	If you are not able to assist them, at least speak to them in a kind manner.
Khalifa	Even if you have to turn away from them, as you pursue the mercy of your Lord, you shall treat them in the nicest manner.
Hilali/Khan	And if you (O Muhammad SAW) turn away from them (kindred, poor, wayfarer, etc. whom We have ordered you to give their rights, but if you have no money at the time they ask you for it) and you are awaiting a mercy from your Lord for which you hope, then, speak unto them a soft kind word (i.e. Allah will give me and I shall give you).
H/K/Saheeh	And if you [must] turn away from the needy awaiting mercy from your Lord which you expect, then speak to them a gentle word.
Malik	You shall speak courteously to needy persons if you are waiting for your Lord’s bounty and you lack the means to assist them.[28]
QXP	If you are waiting for affluence from your Lord, and are unable to currently help the needy, then speak to them in kindness, and treat them in the nicest manner.
Maulana Ali	And if thou turn away from them to seek mercy from thy Lord, which thou hopest for, speak to them a gentle word.
Free Minds	And if you turn away from them to seek a mercy from your Lord which you desire, then say to them a gentle saying.
Qaribullah	But if you turn away from them to seek the Mercy of your Lord, hoping to attain it, then speak to them with gentle words.

George Sale	But if thou turn from them, in expectation of the mercy which thou hopest from thy Lord; at least, speak kindly unto them.
JM Rodwell	But if thou turn away from them, while thou thyself seekest boons from thy Lord for which thou hopest, at least speak to them with kindly speech:

Asad	And if thou [must] turn aside from those [that are in want, because thou thyself art] seeking to obtain thy Sustainer's grace and hoping for it,'° at least speak unto them with gentle speech.

al-Isra' 017:029

‏17:29 ولاتجعل يدك مغلولة الى عنقك ولاتبسطها كل البسط فتقعد ملوما محسورا

Transliteration	Wala tajAAal yadaka maghloolatan ila AAunuqika wala tabsutha kulla albasti fataqAAuda malooman mahsooran
Literal	And do not make/put your hand chained or tied to your neck and do not spread/extend/widen it all the expansion/extension , so you sit/remain blameworthy/blamed grieving/sad .

Yusuf Ali	Make not thy hand tied (like a niggard's) to thy neck, nor stretch it forth to its utmost reach, so that thou become blameworthy and destitute.
Pickthal	And let not thy hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded.
Arberry	And keep not thy hand chained to thy neck, nor outspread it widespread altogether, or thou wilt sit reproached and denuded.
Shakir	And do not make your hand to be shackled to your neck nor stretch it forth to the utmost (limit) of its stretching forth, lest you should (afterwards) sit down blamed, stripped off.
Sarwar	Do not be stingy nor over generous lest you become empty handed and bankrupt.
Khalifa	You shall not keep your hand stingily tied to your neck, nor shall you foolishly open it up, lest you end up blamed and sorry.
Hilali/Khan	And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.
H/K/Saheeh	And do not make your hand [as] chained to your neck or extend it completely and [thereby] become blamed and insolvent.
Malik	You shall neither tie your hands to your neck (be miserly) nor stretch them forth to their utmost reach (be prodigal), lest you sit back, blameworthy, destitute.[29]
QXP	You should not keep your hand chained to your neck in stinginess, nor open it foolishly lest you sit down destitute and denuded.
Maulana Ali	And make not thy hand to be shackled to thy neck, nor stretch it forth to the utmost (limit) of its stretching forth, lest thou sit down blamed, stripped off.
Free Minds	And do not make your hand stingy by holding it to your neck, nor shall you lay it fully open so you become in despair and regret.
Qaribullah	And do not keep your hand chained to your neck (when spending), nor open it completely, so that you will sit blamed and destitute.

George Sale	And let not thy hand be tied up to thy neck; neither open it with an unbounded expansion, lest thou become worthy of reprehension, and be reduced to poverty.
JM Rodwell	And let not thy hand be tied up to thy neck; nor yet open it with all openness, lest thou sit thee down in rebuke, in beggary.

Asad	And neither allow thy hand to remain shackled to thy neck," nor stretch it forth to the utmost limit [of thy capacity], lest thou find thyself blamed [by thy dependants], or even destitute.

al-Isra' 017:030

‏17:30 ان ربك يبسط الرزق لمن يشاء ويقدر انه كان بعباده خبيرا بصيرا

Transliteration	Inna rabbaka yabsutu alrrizqa liman yashao wayaqdiru innahu kana biAAibadihi khabeeran baseeran
Literal	That your Lord spreads/extends the provision to whom He wills/wants, and He is capable/able , that He truly was with His worshippers/slaves an expert/experienced, seeing/knowing/understanding.

Yusuf Ali	Verily thy Lord doth provide sustenance in abundance for whom He pleaseth, and He provideth in a just measure. For He doth know and regard all His servants.
Pickthal	Lo! thy Lord enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo, He was ever Knower, Seer of His slaves.
Arberry	Surely thy Lord outspreads and straitens His provision unto whom He will; surely He is aware of and sees His servants.
Shakir	Surely your Lord makes plentiful the means of subsistence for whom He pleases and He straitens (them); surely He is ever Aware of, Seeing, His servants.
Sarwar	Your Lord increases and determines the sustenance of whomever He wants. He is Well Aware and watches over His servants.
Khalifa	For your Lord increases the provision for anyone He chooses, and reduces it. He is fully Cognizant of His creatures, Seer.
Hilali/Khan	Truly, your Lord enlarges the provision for whom He wills and straitens (for whom He wills). Verily, He is Ever All-Knower, All-Seer of His slaves.
H/K/Saheeh	Indeed, your Lord extends provision for whom He wills and restricts [it]. Indeed He is ever, concerning His servants, Acquainted and Seeing.
Malik	Surely your Lord gives abundantly to whom He pleases and sparingly to whom He wills, for He is aware of the condition of His servants and observes them closely.[30]
QXP	(Make decent effort to earn your provision.) Your Lord has appointed Laws for affluence and poverty in societies. (In the Divine System every individual will get generous return for his toil (53:39)). Verily, He is fully Cognizant, Seer of His servants.
Maulana Ali	Surely thy Lord makes plentiful the means of subsistence for whom He pleases, and He straitens. Surely He is ever Aware, Seer, of His servants.
Free Minds	Your Lord lays out openly the provision for whom He wishes, and He is able to do so. He is Expert and Watcher to His servants.
Qaribullah	Your Lord gives to whom He will His provisions both abundantly and sparingly. He is aware and sees His worshipers.

George Sale	Verily thy Lord will inlarge the store of whom He pleaseth, and will be sparing unto whom He pleaseth; for He knoweth and regardeth his servants.
JM Rodwell	Verily, thy Lord will provide with open hand for whom he pleaseth, and will be sparing. His servants doth he scan, inspect.

Asad	Behold, thy Sus= tainer grants abundant sustenance, or gives it in scant measure, unto whomever He wills: verily, fully aware is He of [the needs of] His creatures, and sees them all.

al-Isra' 017:031

‏17:31 ولاتقتلوا اولادكم خشية املاق نحن نرزقهم واياكم ان قتلهم كان خطئا كبيرا

Transliteration	Wala taqtuloo awladakum khashyata imlaqin nahnu narzuquhum wa-iyyakum inna qatlahum kana khit-an kabeeran
Literal	And do not kill your children fearing poverty, We provide for them and you, that truly killing them was/is a great/large sin/crime/wrong .

Yusuf Ali	Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.
Pickthal	Slay not your children, fearing a fall to poverty, We shall provide for them and for you. Lo! the slaying of them is great sin.
Arberry	And slay not your children for fear of poverty; We will provide for you and them; surely the slaying of them is a grievous sin.
Shakir	And do not kill your children for fear of poverty; We give them sustenance and yourselves (too); surely to kill them is a great wrong.
Sarwar	Do not kill your children for fear of poverty. We will give sustenance to all of you. To kill them is certainly a great sin.
Khalifa	You shall not kill your children due to fear of poverty. We provide for them, as well as for you. Killing them is a gross offense.
Hilali/Khan	And kill not your children for fear of poverty. We provide for them and for you. Surely, the killing of them is a great sin.
H/K/Saheeh	And do not kill your children for fear of poverty. We provide for them and for you. Indeed, their killing is ever a great sin.
Malik	You shall not kill your children for fear of want, for it is We Who provide sustenance for them as well as for you; surely killing them is a great blunder.[31]
QXP	Kill not your children (nor deprive them of good rearing) for fear of poverty. We it is Who provide for them as well as for you. (The Divine System will take responsibility of all your needs (9:111), (20:118)). Verily, killing them (or depriving them of proper education and training) is a grave offense.
Maulana Ali	And kill not your children for fear of poverty -- We provide for them and for you. Surely the killing of them is a great wrong.
Free Minds	And do not kill your unborn children out of fear of poverty; We shall provide for you and them. The killing of them was a big mistake.
Qaribullah	Do not kill your children because you fear poverty. We will provide for you and them. Killing them is a great sin.

George Sale	Kill not your children for fear of being brought to want; We will provide for them and for you: Verily the killing them is a great sin.
JM Rodwell	Kill not your children for fear of want: for them and for you will we provide. Verily, the killing them is a great wickedness.

Asad	Hence, do not kill your children for fear of poverty :3e it is We who shall provide sustenance for them as well as for you. Verily, killing them is a great sin.

al-Isra' 017:032

‏17:32 ولاتقربوا الزنى انه كان فاحشة وساء سبيلا

Transliteration	Wala taqraboo alzzina innahu kana fahishatan wasaa sabeelan
Literal	And do not approach/near the adultery/fornication , that it truly was/is an enormous/atrocious deed , and a bad/evil/harmful way/path .

Yusuf Ali	Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).
Pickthal	And come not near unto adultery. Lo! it is an abomination and an evil way.
Arberry	And approach not fornication; surely it is an indecency, and evil as a way.
Shakir	And go not nigh to fornication; surely it is an indecency and an evil way.
Sarwar	Do not even approach adultery. It is indecent and an evil act.
Khalifa	You shall not commit adultery; it is a gross sin, and an evil behavior.
Hilali/Khan	And come not near to the unlawful sexual intercourse. Verily, it is a Fahishah (i.e. anything that transgresses its limits (a great sin)), and an evil way (that leads one to Hell unless Allah forgives him).
H/K/Saheeh	And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.
Malik	You shall not commit adultery; surely it is a shameful deed and an evil way (opening the door to other evils).[32]
QXP	Do not come close to adultery, for, it is an abomination and an evil way.
Maulana Ali	And go not nigh to fornication: surely it is an obscenity. And evil is the way.
Free Minds	And do not come near adultery, for it is a sin and an evil path.
Qaribullah	Do not draw near to fornication, for it is an indecency, and its way is evil.

George Sale	Draw not near unto fornication; for it is wickedness, and an evil way.
JM Rodwell	Have nought to do with adultery; for it is a foul thing and an evil way:

Asad	And do not commit adultery"-for, behold, it is an abomination and an evil way.

al-Isra' 017:033

‏17:33 ولاتقتلوا النفس التي حرم الله الا بالحق ومن قتل مظلوما فقد جعلنا لوليه سلطانا فلايسرف في القتل انه كان منصورا

Transliteration	Wala taqtuloo alnnafsa allatee harrama Allahu illa bialhaqqi waman qutila mathlooman faqad jaAAalna liwaliyyihi sultanan fala yusrif fee alqatli innahu kana mansooran
Literal	And do not kill the self that God forbade/prohibited except with the truth/right (justice) , and who was killed unjustly/oppressively, so We had made for his guardian a power/authority , so he does not waste/exceed the limit in the killing/murder , that he truly was/is victorious.

Yusuf Ali	Nor take life - which Allah has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him not exceed bounds in the matter of taking life; for he is helped (by the Law).
Pickthal	And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped.
Arberry	And slay not the soul God has forbidden, except by right. Whosoever is slain unjustly, We have appointed to his next-of-kin authority; but let him not exceed in slaying; he shall be helped.
Shakir	And do not kill any one whom Allah has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided.
Sarwar	Do not kill a respectable soul without a just cause. If anyone is wrongfully killed, we have given the heirs of that person the right (to demand satisfaction or to forgive). He must not exceed the law in having vengeance; his victim shall also be assisted (by law).
Khalifa	You shall not kill any person - for GOD has made life sacred - except in the course of justice. If one is killed unjustly, then we give his heir authority to enforce justice. Thus, he shall not exceed the limits in avenging the murder; he will be helped.
Hilali/Khan	And do not kill anyone which Allah has forbidden, except for a just cause. And whoever is killed (intentionally with hostility and oppression and not by mistake), We have given his heir the authority ((to demand Qisas, Law of Equality in punishment or to forgive, or to take Diya (blood money)). But let him not exceed limits in the matter of taking life (i.e he should not kill except the killer only). Verily, he is helped (by the Islamic law).
H/K/Saheeh	And do not kill the soul which Allah has forbidden, except by right. And whoever is killed unjustly We have given his heir authority, but let him not exceed limits in [the matter of] taking life. Indeed, he has been supported [by the law].
Malik	You shall not kill anyone whom Allah has forbidden, except for just cause under the law. If anyone is killed unjustly, We have granted the right of retribution to his heir, but let him not carry his vengeance too far in killing the culprit through taking the law in his own hands, as he is supported by the law.[33]
QXP	You shall not kill any person, for Allah has made all life sacred, except in the course of justice through an appropriate court. In case of unjust killing, We have given rights to the victim's family. With that right of retribution, comes the responsibility that since the law is helping them, they must not exceed the limits. (2:178), (5:32), (6:152), (42:40).
Maulana Ali	And kill not the soul which Allah has forbidden except for a just cause. And whoever is slain unjustly, We have indeed given to his heir authority -- but let him not exceed the limit in slaying. Surely he will be helped.
Free Minds	And do not kill, for God has made this forbidden, except in the course of justice. And whoever is killed unjustly, then We have given his heir authority, so let him not transgress in the taking of a life, for He will be given victory.
Qaribullah	Do not kill the soul whom Allah has forbidden except by right. If he is slain unjustly, We have given his heir authority. But let him not exceed the limit in slaying, for he will be helped.

George Sale	Neither slay the soul which God hath forbidden you to slay, unless for a just cause; and whosoever shall be slain unjustly, We have given his heir power to demand satisfaction; but let him not exceed the bounds of moderation in putting to death the murderer in too cruel a manner, or by revenging his friend's blood on any other than the person who killed him; since he is assisted by this law.
JM Rodwell	Neither slay any one whom God hath forbidden you to slay, unless for a just cause: and whosoever shall be slain wrongfully, to his heir have we given powers; but let him not outstep bounds in putting the manslayer to death, for he too, in his turn, will be

Asad	And do not take any human being's life -[the life] which God has willed to be, sacred-otherwise than in [the pursuit of] justice." Hence, if anyone has been slain wrongfully, We have empowered the defender of his rights [to exact a just retribution] ;'9 but even so, let him not exceed the bounds of equity in [retributive] killing.°° [And as for him who has been slain wrongfully -] behold, he is indeed succoured [by God] !

al-Isra' 017:034

‏17:34 ولاتقربوا مال اليتيم الا بالتي هي احسن حتى يبلغ اشده واوفوا بالعهد ان العهد كان مسؤولا

Transliteration	Wala taqraboo mala alyateemi illa biallatee hiya ahsanu hatta yablugha ashuddahu waawfoo bialAAahdi inna alAAahda kana mas-oolan
Literal	And do not approach/near the orphan's property/possession/wealth except with which it is best until he reaches his maturity/strength, and fulfill/complete with the promise/contract , that (E) the promise/contract was/is questioned.

Yusuf Ali	Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfil (every) engagement, for (every) engagement will be enquired into (on the Day of Reckoning).
Pickthal	Come not near the wealth of the orphan save with that which is better till he come to strength; and keep the covenant. Lo! of the covenant it will be asked.
Arberry	And do not approach the property of the orphan save in the fairest manner, until he is of age. And fulfil the covenant; surely the covenant shall be questioned of.
Shakir	And draw not near to the property of the orphan except in a goodly way till he attains his maturity and fulfill the promise; surely (every) promise shall be questioned about.
Sarwar	Do not get close to the property of the orphans (unless it is for a good reason) until they are mature and strong. Keep your promise; you will be questioned about it.
Khalifa	You shall not touch the orphans' money except for their own good, until they reach maturity. You shall fulfill your covenants, for a covenant is a great responsibility.
Hilali/Khan	And come not near to the orphans property except to improve it, until he attains the age of full strength. And fulfil (every) covenant. Verily! the covenant, will be questioned about.
H/K/Saheeh	And do not approach the property of an orphan, except in the way that is best, until he reaches maturity. And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.
Malik	You shall not go near the property of an orphan, except with the good intention of improving it, until he attains his maturity. You shall fulfill your pledges; surely you shall be held accountable for your pledges.[34]
QXP	Go not near the wealth of the orphan, except for his or her own good, until they come of age. (Then let them make their own decisions). This is a covenant that you must fulfill. Surely, you will be questioned about all your covenants.
Maulana Ali	And draw not nigh to the orphan’s property, except in a goodly way, till he attains his maturity. And fulfil the promise; surely, the promise will be enquired into.
Free Minds	And do not come near the orphan's money, except for that which is best, until he reaches maturity. And fulfill your oath, for the oath brings responsibility.
Qaribullah	Do not draw near the wealth of the orphan except in the best manner, until he reaches maturity. And keep your promise. Surely, the promise will be questioned.

George Sale	And meddle not with the substance of the orphan, unless it be to improve it, until he attain his age of strength: And perform your covenant; for the performance of your covenant shall be inquired into hereafter.
JM Rodwell	And touch not the substance of the orphan, unless in an upright way, till he attain his age of strength: And perform your covenant; verily the covenant shall be enquired of:

Asad	And do not touch the substance of an orphan, save to improve it, before he comes of age. And be true to every promise - for, verily, [on Judgment Day] you will be called to account for every promise which you have made !

al-Isra' 017:035

‏17:35 واوفوا الكيل اذا كلتم وزنوا بالقسطاس المستقيم ذلك خير واحسن تاويلا

Transliteration	Waawfoo alkayla itha kiltum wazinoo bialqistasi almustaqeemi thalika khayrun waahsanu ta/weelan
Literal	And fulfill/complete the measurement/weight if you measured/weighed, and weigh/measure with the scale/balance the balanced , that (is) best , and (a) better interpretation/explanation.

Yusuf Ali	Give full measure when ye measure, and weigh with a balance that is straight: that is the most fitting and the most advantageous in the final determination.
Pickthal	Fill the measure when ye measure, and weigh with a right balance; that is meet, and better in the end.
Arberry	And fill up the measure when you measure, and weigh with the straight balance; that is better and fairer in the issue.
Shakir	And give full measure when you measure out, and weigh with a true balance; this is fair and better in the end.
Sarwar	While weighing, use proper measurements in the exchange of your property. This is fair and will be better in the end.
Khalifa	You shall give full measure when you trade, and weigh equitably. This is better and more righteous.
Hilali/Khan	And give full measure when you measure, and weigh with a balance that is straight. That is good (advantageous) and better in the end.
H/K/Saheeh	And give full measure when you measure, and weigh with an even balance. That is the best [way] and best in result.
Malik	You shall give full measure, when you measure, and weigh with even scale; this is the best way and will prove to be the best in the end.[35]
QXP	(Always be mindful of just dealings.) Give full measure when you measure, and weigh with even scale. This is the best way and will prove to be best in the end. (81:1-3).
Maulana Ali	And give full measure when you measure out, and weigh with a true balance. This is fair and better in the end.
Free Minds	And give full measure when you deal, and weigh with a balance that is straight. That is good and better in the end.
Qaribullah	Give full measure when you measure, and weigh with even scales. That is better, and fairer in the end.

George Sale	And give full measure, when you measure ought; and weigh with a just balance. This will be better, and more easy for determining every man's due.
JM Rodwell	And give full measure when you measure, and weigh with just balance. This will be better, and fairest for settlement:

Asad	And give full measure whenever you measure, and weigh with a balance that is true:' this will be [for your own] good, and best in the end.

al-Isra' 017:036

‏17:36 ولاتقف ماليس لك به علم ان السمع والبصر والفؤاد كل اولئك كان عنه مسؤولا

Transliteration	Wala taqfu ma laysa laka bihi AAilmun inna alssamAAa waalbasara waalfu-ada kullu ola-ika kana AAanhu mas-oolan
Literal	And do not follow the tracks/accuse of evil deeds what knowledge is not for you with it (you have no knowledge of), that the hearing/listening, and the eye sight/knowledge, and the heart , all (of) those are/were about it questioned.

Yusuf Ali	And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).
Pickthal	(O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart - of each of these it will be asked.
Arberry	And pursue not that thou hast no knowledge of; the hearing, the sight, the heart -- all of those shall be questioned of.
Shakir	And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that.
Sarwar	Do not follow what you do not know; the ears, eyes, and hearts will all be held responsible for their deeds.
Khalifa	You shall not accept any information, unless you verify it for yourself. I have given you the hearing, the eyesight, and the brain, and you are responsible for using them.
Hilali/Khan	And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. ones saying: "I have seen," while in fact he has not seen, or "I have heard," while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah).
H/K/Saheeh	And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart about all those [one] will be questioned.
Malik	You shall not follow anyone blindly in those matters of which you have no knowledge, surely the use of your ears and the eyes and the heart - all of these, shall be questioned on the Day of Judgment.[36]
QXP	And you shall not follow blindly any information of which you have no direct knowledge. (Using your faculties of perception and conception) you must verify it for yourself. In the Court of your Lord, you will be held accountable for your hearing, sight, and the faculty of reasoning. (And so, the insane and the disabled will have their incapacities taken into account in a court of law.)
Maulana Ali	And follow not that of which thou has no knowledge. Surely the hearing and the sight and the heart, of all of these it will be asked.
Free Minds	And do not uphold what you have no knowledge of. For the hearing, eyesight, and mind, all these you are responsible for.
Qaribullah	Do not follow what you do not know. The hearing, sight and heart about all these you shall be questioned.

George Sale	And follow not that whereof thou hast no knowledge; for the hearing, and the sight, and the heart, every of these shall be examined at the last day.
JM Rodwell	And follow not that of which thou hast no knowledge; because the hearing and the sight and the heart,-each of these shall be enquired of:

Asad	And never concern thyself with anything of which thou hast no knowledge:°s verily, [thy] hearing and sight and heart - all of them - will be called to account for it [on Judgment Day]!

al-Isra' 017:037

‏17:37 ولاتمش في الارض مرحا انك لن تخرق الارض ولن تبلغ الجبال طولا

Transliteration	Wala tamshi fee al-ardi marahan innaka lan takhriqa al-arda walan tablugha aljibala toolan
Literal	And do not walk in the earth/Planet Earth showing superiority, happiness and over confidence , that you will never reach (the) end (of)/tear apart the earth/Planet Earth, and you will never reach the mountains (in) height/length (be as tall as the mountains).

Yusuf Ali	Nor walk on the earth with insolence: for thou canst not rend the earth asunder, nor reach the mountains in height.
Pickthal	And walk not in the earth exultant. Lo! thou canst not rend the earth, nor canst thou stretch to the height of the hills.
Arberry	And walk not in the earth exultantly; certainly thou wilt never tear the earth open, nor attain the mountains in height.
Shakir	And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height.
Sarwar	Do not walk proudly on the earth; your feet cannot tear apart the earth nor are you as tall as the mountains.
Khalifa	You shall not walk proudly on earth - you cannot bore through the earth, nor can you be as tall as the mountains.
Hilali/Khan	And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height.
H/K/Saheeh	And do not walk upon the earth exultantly. Indeed, you will never tear the earth [apart], and you will never reach the mountains in height.
Malik	You shall not walk arrogantly on the earth, for you can neither rend the earth asunder nor attain the height of the mountains.[37]
QXP	Walk not on earth with pride. Neither would you bore through the earth, nor would you become as tall as the mountains. (Know, that your body language speaks louder than words (3:187), (31:19), (40:75)).
Maulana Ali	And go not about in the land exultingly, for thou canst not rend the earth, nor reach the mountains in height.
Free Minds	And do not walk in the land arrogantly, for you will not penetrate the Earth, nor will you reach the mountains in height.
Qaribullah	Do not walk proudly in the earth. Indeed, you will never tear open the earth, nor attain the height of mountains.

George Sale	Walk not proudly in the land, for thou canst not cleave the earth, neither shalt thou equal the mountains in stature.
JM Rodwell	And walk not proudly on the earth, for thou canst not cleave the earth, neither shalt thou reach to the mountains in height:

Asad	And walk not on earth with haughty selfconceit: for, verily, thou canst never rend the earth asunder, nor canst thou ever grow as tall as the mountains!

al-Isra' 017:038

‏17:38 كل ذلك كان سيئه عند ربك مكروها

Transliteration	Kullu thalika kana sayyi-ohu AAinda rabbika makroohan
Literal	All (of) that its bad/evil/harm was/is at God hated.

Yusuf Ali	Of all such things the evil is hateful in the sight of thy Lord.
Pickthal	The evil of all that is hateful in the sight of thy Lord.
Arberry	All of that -- the wickedness of it is hateful in the sight of thy Lord has revealed to thee:
Shakir	All this-- the evil of it-- is hateful in the sight of your Lord.
Sarwar	All such things are sins and detestable in the sight of your Lord.
Khalifa	All bad behavior is condemned by your Lord.
Hilali/Khan	All the bad aspects of these (the above mentioned things) are hateful to your Lord.
H/K/Saheeh	All that its evil is ever, in the sight of your Lord, detested.
Malik	All these and their evil aspects are hateful in the sight of your Lord.[38]
QXP	The evil of all this is detestable in the Sight of your Lord.
Maulana Ali	And this, the evil thereof, is hateful in the sight of thy Lord.
Free Minds	All of this is bad, and disliked by your Lord.
Qaribullah	The wickedness of all this is hateful with your Lord.

George Sale	All this is evil, and abominable in the sight of thy Lord.
JM Rodwell	All this is evil; odious to thy Lord.

Asad	The evil of all this is odious in thy Sustainer's sight:'

al-Isra' 017:039

‏17:39 ذلك مما اوحى اليك ربك من الحكمة ولاتجعل مع الله الها اخر فتلقى في جهنم ملوما مدحورا

Transliteration	Thalika mimma awha ilayka rabbuka mina alhikmati wala tajAAal maAAa Allahi ilahan akhara fatulqa fee jahannama malooman madhooran
Literal	That (is) from what your Lord inspired/transmitted to you from the wisdom, and do not make/create with God another god, so you will be thrown/thrown away in Hell, blameworthy/blamed, expelled/driven away .

Yusuf Ali	These are among the (precepts of) wisdom, which thy Lord has revealed to thee. Take not, with Allah, another object of worship, lest thou shouldst be thrown into Hell, blameworthy and rejected.
Pickthal	This is (part) of that wisdom wherewith thy Lord hath inspired thee (O Muhammad). And set not up with Allah any other god, lest thou be cast into hell, reproved, abandoned.
Arberry	That is of the wisdom thy Lord set not up with God another god, or thou wilt be cast into Gehenna, reproached and rejected.
Shakir	This is of what your Lord has revealed to you of wisdom, and do not associate any other god with Allah lest you should be thrown into hell, blamed, cast away.
Sarwar	(Muhammad), these are words of wisdom which your Lord has revealed to you. Do not consider anything equal to God lest you be thrown into hell, despised, and driven away from God's mercy.
Khalifa	This is some of the wisdom inspired to you by your Lord. You shall not set up another god beside GOD, lest you end up in Gehenna, blamed and defeated.
Hilali/Khan	This is (part) of Al-Hikmah (wisdom, good manners and high character, etc.) which your Lord has inspired to you (O Muhammad SAW ). And set not up with Allah any other ilah (god) lest you should be thrown into Hell, blameworthy and rejected, (from Allahs Mercy).
H/K/Saheeh	That is from what your Lord has revealed to you, [O Muúammad], of wisdom. And, [O mankind], do not make [as equal] with Allah another deity, lest you be thrown into Hell, blamed and banished.
Malik	This is but a part of the wisdom which your Lord has revealed to you. Do not associate other deities as object of worship, lest you should be cast into hell, blameworthy rejected.[39]
QXP	This is some of the Wisdom your Lord has revealed to you. Do not set up with Allah any other god, lest you be cast into Hell blameworthy rejected. (Accept no Authority worthy of obedience in lieu of Allah (2:269)).
Maulana Ali	This is of the wisdom which thy Lord has revealed to thee. And associate not any other god with Allah lest thou be thrown into hell, blamed, cast away.
Free Minds	That is from what your Lord has inspired to you of the wisdom. And do not make with God another god, or you will be cast into Hell, blameworthy and regretting.
Qaribullah	That is of the wisdom your Lord has revealed to you. Do not set up with Allah another god, or you will be cast into Gehenna, condemned and rejected.

George Sale	These precepts are a part of the wisdom which thy Lord hath revealed unto thee. Set not up any other god as equal unto God, lest thou be cast into hell, reproved and rejected.
JM Rodwell	This is a part of the wisdom which thy Lord hath revealed to thee. Set not up any other god with God, lest thou be cast into Hell, rebuked, cast away.

Asad	this is part of that knowledge of right and wrong with which thy Sustainer has inspired thee.°' Hence, do not set up any other deity side by side with God," lest thou be cast into hell, blamed [by thyself] and rejected [by Him]!

al-Isra' 017:040

‏17:40 افاصفاكم ربكم بالبنين واتخذ من الملائكة اناثا انكم لتقولون قولا عظيما

Transliteration	Afaasfakum rabbukum bialbaneena waittakhatha mina almala-ikati inathan innakum lataqooloona qawlan AAatheeman
Literal	Did your Lord choose/purify (specialize) you with the sons, and He took/received from the angels females? That you are saying (E) a great saying/word/opinion and belief.

Yusuf Ali	Has then your Lord (O Pagans!) preferred for you sons, and taken for Himself daughters among the angels? Truly ye utter a most dreadful saying!
Pickthal	Hath your Lord then distinguished you (O men of Makka) by giving you sons, and hath chosen for Himself females from among the angels? Lo! verily ye speak an awful word!
Arberry	What, has your Lord favoured you with sons and taken to Himself from the angels females? Surely it is a monstrous thing you are saying!
Shakir	What! has then your Lord preferred to give you sons, and (for Himself) taken daughters from among the angels? Most surely you utter a grievous saying.
Sarwar	(Pagans) has your Lord given you preference over Himself by granting you sons and taking the angels as His own daughters? What you say is a monstrous utterance.
Khalifa	Has your Lord given you boys, while giving Himself the angels as daughters?! How could you utter such a blasphemy?
Hilali/Khan	Has then your Lord (O pagans of Makkah) preferred for you sons, and taken for Himself from among the angels daughters. Verily! You utter an awful saying, indeed.
H/K/Saheeh	Then, has your Lord chosen you for [having] sons and taken from among the angels daughters? Indeed, you say a grave saying.
Malik	What! Has your Lord preferred to give you sons and adopted angels as daughters for Himself? Certainly you are uttering a monstrous statement.[40]
QXP	What! Has your Lord distinguished you by giving you sons, and chosen for Himself daughters in the guise of angels? (16:57). Verily you speak a monstrous word!
Maulana Ali	Has then your Lord preferred to give you sons, and (for Himself) taken daughters from among the angels? Surely you utter a grievous saying.
Free Minds	Has your Lord preferred for you the males, while He takes the females as Angles? You are indeed saying a great thing!
Qaribullah	What! Has your Lord favored you with sons and taken to Himself females from among the angels? Indeed, you utter a monstrous thing!

George Sale	Hath your Lord preferably granted unto you sons, and taken for himself daughters from among the angels? Verily in asserting this ye utter a grievous saying.
JM Rodwell	What! hath your Lord prepared sons for you, and taken for himself daughters from among the angels? Indeed, ye say a dreadful saying.

Asad	HAS, THEN, your Sustainer distinguished you by [giving you] sons, and taken unto Himself daughters in the guise of angels?49 Verily, you are uttering a dreadful saying!

al-Isra' 017:041

‏17:41 ولقد صرفنا في هذا القران ليذكروا ومايزيدهم الا نفورا

Transliteration	Walaqad sarrafna fee hatha alqur-ani liyaththakkaroo wama yazeeduhum illa nufooran
Literal	And We had laid out/detailed linguistically in this the Koran, (so) they mention/remember (E) , and it does not increase them except hastening away with aversion.

Yusuf Ali	We have explained (things) in various (ways) in this Qur'an, in order that they may receive admonition, but it only increases their flight (from the Truth)!
Pickthal	We verily have displayed (Our warnings) in this Qur'an that they may take heed, but it increaseth them in naught save aversion.
Arberry	We have turned about in this Koran, that they may remember; and it increases them only in aversion.
Shakir	And certainly We have repeated (warnings) in this Quran that they may be mindful, but it does not add save to their aversion.
Sarwar	We have given you various facts (about the Truth in this Quran) so that they (unbelievers) would take heed, but this has only increased their aversion (to the truth).
Khalifa	We have cited in this Quran (all kinds of examples), that they may take heed. But it only augments their aversion.
Hilali/Khan	And surely, We have explained (Our Promises, Warnings and (set forth many) examples) in this Quran that they (the disbelievers) may take heed, but it increases them in naught save aversion.
H/K/Saheeh	And We have certainly diversified [the contents] in this Qurâ an that mankind may be reminded, but it does not increase the disbelievers except in aversion.
Malik	We have explained things in various ways in this Qur’an so that they may receive admonition, yet it has only added to their aversion.[41]
QXP	We have explained things in various ways in this Qur'an so that people understand. But Our Law of Guidance is unwavering (4:88). The ones with preconceived denial will only increase in their flight from the Truth.
Maulana Ali	And certainly We have repeated (warnings) in this Qur’an that they may be mindful. And it adds not save to their aversion.
Free Minds	And We have cited in this Quran so they may remember, but it only increases their aversion!
Qaribullah	In this Koran We have clarified so that they may remember; but it has only increased their aversion.

George Sale	And now have we used various arguments and repetitions in this Koran, that they may be warned; yet it only rendereth them more disposed to fly from the truth.
JM Rodwell	Moreover, for man's warning have we varied this Koran: Yet it only increaseth their flight from it.

Asad	And, indeed, many facets have We given [to Our message] in this Qur'an, so that they [who deny the truth] might take it to heart: but all this only increases their aversion.

al-Isra' 017:042

‏17:42 قل لو كان معه الهة كما يقولون اذا لابتغوا الى ذي العرش سبيلا

Transliteration	Qul law kana maAAahu alihatun kama yaqooloona ithan laibtaghaw ila thee alAAarshi sabeelan
Literal	Say: "If there were/are gods with Him as/like they say, then they would have wished/desired a way/path to (the owner) of the throne ."

Yusuf Ali	Say: If there had been (other) gods with Him, as they say,- behold, they would certainly have sought out a way to the Lord of the Throne!
Pickthal	Say (O Muhammad, to the disbelievers): If there were other gods along with Him, as they say, then had they sought a way against the Lord of the Throne.
Arberry	Say: 'If there had been other gods with Him, as they say, in that case assuredly they would have sought a way unto the Lord of the Throne.' Glory be to Him!
Shakir	Say: If there were with Him gods as they say, then certainly they would have been able to seek a way to the Lord of power.
Sarwar	(Muhammad), ask them, "Had there been many other gods besides Him, as they say, they should have found a way to the Lord of the Throne
Khalifa	Say, "If there were any other gods beside Him, as they claim, they would have tried to overthrow the Possessor of the throne."
Hilali/Khan	Say (O Muhammad SAW to these polytheists, pagans, etc.): "If there had been other aliha (gods) along with Him as they assert, then they would certainly have sought out a way to the Lord of the Throne (seeking His Pleasures and to be near to Him).
H/K/Saheeh	Say, [O Muúammad], "If there had been with Him [other] gods, as they say, then they [each] would have sought to the Owner of the Throne a way."
Malik	Tell them: If there were other gods besides Him as the pagans say, they would have certainly tried to find a way to dethrone the Master of the Throne.[42]
QXP	Say, "If there were any other deities side by side with Him, as they claim, even those would have to find a way unto the Lord of the Throne of Almightiness."
Maulana Ali	Say: If there were with Him gods, as they say, then certainly they would have been able to seek a way to the Lord of the Throne.
Free Minds	Say: "If there had been gods with Him as they say, then they would have tried to gain a way to the throne."
Qaribullah	Say: 'If there had been other gods with Him, as they say, they would surely have sought a way to the Lord of the Throne. '

George Sale	Say unto the idolaters, if there were other gods with him, as ye say, they would surely seek an occasion of making some attempt against the possessor of the throne:
JM Rodwell	SAY: If, as ye affirm, there were other gods with Him, they would in that case seek occasion against the occupant of the throne:

Asad	Say: "If there were-as some people assert[other] deities side by side with Him, surely [even] they would have to strive to find a way unto Him who is enthroned on His almightiness?"5°

al-Isra' 017:043

‏17:43 سبحانه وتعالى عما يقولون علوا كبيرا

Transliteration	Subhanahu wataAAala AAamma yaqooloona AAuluwwan kabeeran
Literal	His praise/glory, and high, mighty, exalted and dignified, about what they say great height, might and dignity.

Yusuf Ali	Glory to Him! He is high above all that they say!- Exalted and Great (beyond measure)!
Pickthal	Glorified is He, and High Exalted above what they say!
Arberry	High indeed be He exalted above that they say!
Shakir	Glory be to Him and exalted be He in high exaltation above what they say.
Sarwar	(to challenge Him). God is too Glorious and Exalted to be considered as they believe Him to be. He is the most High and Great.
Khalifa	Be He glorified, He is much too exalted, far above their utterances.
Hilali/Khan	Glorified and High be He! From Uluwan Kabeera (the great falsehood) that they say! (i.e.forged statements that there are other gods along with Allah, but He is Allah, the One, the Self-Sufficient Master, whom all creatures need. He begets not, nor was He begotten, and there is none comparable or coequal unto Him).
H/K/Saheeh	Exalted is He and high above what they say by great sublimity.
Malik	Glory be to Him! He is far above the things that they say about Him.[43]
QXP	Glorified is He, and High Exalted above what they say!
Maulana Ali	Glory to Him! and He is highly exalted above what they say!
Free Minds	Be He glorified and High from what they say, a great falsehood.
Qaribullah	Exaltations be to Him! High indeed be He exalted above what they say!

George Sale	God forbid! And far, very far, be that from Him which they utter!
JM Rodwell	Glory to Him! Immensely high is He exalted above their blasphemies!

Asad	Limitless is He in His glory, and sublimely, immeasurably exalted above anything that men may say [about Him]

al-Isra' 017:044

‏17:44 تسبح له السماوات السبع والارض ومن فيهن وان من شئ الا يسبح بحمده ولكن لاتفقهون تسبيحهم انه كان حليما غفورا

Transliteration	Tusabbihu lahu alssamawatu alssabAAu waal-ardu waman feehinna wa-in min shay-in illa yusabbihu bihamdihi walakin la tafqahoona tasbeehahum innahu kana haleeman ghafooran
Literal	The skies/space the seven, and the earth/Planet Earth, they praise/glorify to Him, and who (is) in them, and that (E) (there is not) from a thing except (it) praises/glorifies with His praise/gratitude/thanks, and but you do not understand their praise/glorification, that He was/is clement/patient powerful and capable, a forgiving.

Yusuf Ali	The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving!
Pickthal	The seven heavens and the earth and all that is therein praise Him, and there is not a thing but hymneth His praise; but ye understand not their praise. Lo! He is ever Clement, Forgiving.
Arberry	The seven heavens and the earth, and whosoever in them is, extol Him; nothing is, that does not proclaim His praise, but you do not understand their extolling. Surely He is All-clement, All-forgiving.
Shakir	The seven heavens declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving.
Sarwar	The seven heavens, the earth, and whatever is between them all glorify Him. There is nothing that does not glorify Him and always praise him, but you do not understand their praise and glorification. He is All-forbearing and All-forgiving.
Khalifa	Glorifying Him are the seven universes, the earth, and everyone in them. There is nothing that does not glorify Him, but you do not understand their glorification. He is Clement, Forgiver.
Hilali/Khan	The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.
H/K/Saheeh	The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [Allah] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving.
Malik	The seven heavens, the earth and all beings therein declare His glory. There is not a single thing but glorifies Him with His praise, but you do not understand their hymns of His glory. The fact is that He is very Forbearing, Forgiving.[44]
QXP	All the seven Highs and their Lows, and all beings in them are working His Plan, displaying that He is Praiseworthy. All creatures are playing their role in the Universe. In your present state of knowledge, you do not understand their exact modes of action. Allah, the Clement, the Absolver of imperfections, sustains and maintains them in Order.
Maulana Ali	The seven heavens and the earth and those in them declare His glory. And there is not a single thing but glorifies Him with his praise, but you do not understand their glorification. Surely He is Forbearing, Forgiving.
Free Minds	He is glorified by the seven universes and the Earth and who is in them, and there is not a thing but it glorifies His praise, but you do not comprehend their glorification. He is Compassionate, Forgiving.
Qaribullah	The seven heavens, the earth, and whosoever in them, exalt Him. There is nothing that does not exalt with His praise, but you do not understand their exaltation. Surely, He is Clement, Forgiving.

George Sale	The seven heavens praise Him, and the earth, and all who are therein: Neither is there any thing which doth not celebrate his praise; but ye understand not their celebration thereof: He is gracious and merciful.
JM Rodwell	The seven heavens praise him, and the earth, and all who are therein; neither is there aught which doth not celebrate his praise; but their utterances of praise ye understand not. He is kind, indulgent.

Asad	The seven heavens52 extol His limitless glory, and the earth, and all that they contain; and there is not a single thing but extols His limitless glory and praise: but you [O men] fail to grasp the manner of their glorifying Him!" Verily, He is forbearing, much-forgiving!

al-Isra' 017:045

‏17:45 واذا قرات القران جعلنا بينك وبين الذين لايؤمنون بالاخرة حجابا مستورا

Transliteration	Wa-itha qara/ta alqur-ana jaAAalna baynaka wabayna allatheena la yu/minoona bial-akhirati hijaban mastooran
Literal	And if you read the Koran, We made/put between you and between those who do not believe with the end (other193life) a barrier/partition/protection , hidden/covered (invisible).

Yusuf Ali	When thou dost recite the Qur'an, We put, between thee and those who believe not in the Hereafter, a veil invisible:
Pickthal	And when thou recitest the Qur'an we place between thee and those who believe not in the Hereafter a hidden barrier;
Arberry	When thou recitest the Koran, We place between thee, and those who do not believe in the world to come, a curtain obstructing,
Shakir	And when you recite the Quran, We place between you and those who do not believe in the hereafter a hidden barrier;
Sarwar	When you recite the Quran We place a curtain as a barrier between you and those who do not believe in the life to come.
Khalifa	When you read the Quran, we place between you and those who do not believe in the Hereafter an invisible barrier.
Hilali/Khan	And when you (Muhammad SAW) recite the Quran, We put between you and those who believe not in the Hereafter, an invisible veil (or screen their hearts, so they hear or understand it not).
H/K/Saheeh	And when you recite the Qurâ an, We put between you and those who do not believe in the Hereafter a concealed partition.
Malik	When you recite the Qur’an, We put a hidden barrier between you and those who do not believe in the hereafter.[45]
QXP	The prejudiced among them approach you with a closed mind when you convey the Qur'an to them (17:41). Since they believe not in the life to come, they are preoccupied with immediate gains only. And their attitude causes Our Law to create a hidden (psychological) barrier between you and them. (Many people would rather embark upon a journey without a road map).
Maulana Ali	And when thou recitest the Qur’an, We place between thee and those who believe not in the Hereafter a hidden barrier;
Free Minds	And when you study the Quran, We place between you and those who do not believe in the Hereafter an invisible barrier.
Qaribullah	When you recite the Koran, We place between you and those who do not believe in the Everlasting Life an obstructing barrier.

George Sale	When thou readest the Koran, We place between thee and those who believe not in the life to come, a dark vail;
JM Rodwell	When thou recitest the Koran we place between thee and those who believe not in the life to come, a dark veil;

Asad	But [thus it is:]54 whenever thou recitest the Qur'an, We place an invisible barrier between thee and those who will not believe in the life to come:

al-Isra' 017:046

‏17:46 وجعلنا على قلوبهم اكنة ان يفقهوه وفي اذانهم وقرا واذا ذكرت ربك في القران وحده ولوا على ادبارهم نفورا

Transliteration	WajaAAalna AAala quloobihim akinnatan an yafqahoohu wafee athanihim waqran wa-itha thakarta rabbaka fee alqur-ani wahdahu wallaw AAala adbarihim nufooran
Literal	And We made/put on their hearts covers/protections that (E) they understand/learn/know it, and in their ears a heavy weight, and if you mentioned/remembered your Lord in the Koran alone, they turned away on their backs/ends hastening away with aversion .

Yusuf Ali	And We put coverings over their hearts (and minds) lest they should understand the Qur'an, and deafness into their ears: when thou dost commemorate thy Lord and Him alone in the Qur'an, they turn on their backs, fleeing (from the Truth).
Pickthal	And We place upon their hearts veils lest they should understand it, and in their ears a deafness; and when thou makest mention of thy Lord alone in the Qur'an, they turn their backs in aversion.
Arberry	and We lay veils upon their hearts lest they understand it, and in their ears heaviness. And when thou mentionest thy Lord only in the Koran, they turn in their traces in aversion.
Shakir	And We have placed coverings on their hearts and a heaviness in their ears lest they understand it, and when you mention your Lord alone in the Quran they turn their backs in aversion.
Sarwar	We put a veil over their hearts so that they cannot understand it. We deafen their ears. When you mention your Lord in this Quran as One (Supreme Being), they run away.
Khalifa	We place shields around their minds, to prevent them from understanding it, and deafness in their ears. And when you preach your Lord, using the Quran alone, they run away in aversion.
Hilali/Khan	And We have put coverings over their hearts lest, they should understand it (the Quran), and in their ears deafness. And when you make mention of your Lord Alone (La ilaha ill-Allah (none has the right to be worshipped but Allah) Islamic Monotheism ()) in the Quran, they turn on their backs, fleeing in extreme dislikeness.
H/K/Saheeh	And We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And when you mention your Lord alone in the Qurâ an, they turn back in aversion.
Malik	We cast a veil upon their hearts and make them hard of hearing, so they do not comprehend it. When in the Qur’an you mention His Oneness, they turn their backs in disgust.[46]
QXP	It is Allah's Law that people who do not use their faculties, lose them. Their minds, hearts, and ears act impermeable when you mention your Lord alone in the Qur'an. And, they turn their backs in disgust. (They wish to hear about other deities and false 'authorities').
Maulana Ali	And We put coverings on their hearts and a deafness in their ears lest they understand it; and when thou makest mention of thy Lord alone in the Qur’an, they turn their backs in aversion.
Free Minds	And we place shields over their hearts, that they should not understand it, and a deafness in their ears. And if you mention your Lord in the Quran alone, they run away turning their backs in aversion.
Qaribullah	We lay veils upon their hearts and heaviness in their ears, lest they understand it. When you (Prophet Muhammad) mention your Lord alone in the Koran, they turn their backs in aversion.

George Sale	and we put coverings over their hearts, lest they should understand it, and in their ears thickness of hearing. And when thou makest mention, in repeating the Koran, of thy Lord only, they turn their backs, flying the doctrine of his unity.
JM Rodwell	And we put coverings over their hearts lest they should understand it, and in their ears a heaviness;

Asad	for, over their hearts We have laid veils which prevent them from grasping its purport, and into their ears, deafness." And so, whenever thou dost mention, while reciting the Qur'an, thy Sustainer as the one and only Divine Being, they turn their backs [upon thee] in aversion.

al-Isra' 017:047

‏17:47 نحن اعلم بما يستمعون به اذ يستمعون اليك واذ هم نجوى اذ يقول الظالمون ان تتبعون الا رجلا مسحورا

Transliteration	Nahnu aAAlamu bima yastamiAAoona bihi ith yastamiAAoona ilayka wa-ith hum najwa ith yaqoolu alththalimoona in tattabiAAoona illa rajulan mashooran
Literal	We (are) more knowledgeable with what they hear/listen with it, when they hear/listen to you, and when they are confidentially talking/secretly conversing, when the unjust/oppressive say: "That (E) you follow except a bewitched/enchanted man."

Yusuf Ali	We know best why it is they listen, when they listen to thee; and when they meet in private conference, behold, the wicked say, "Ye follow none other than a man bewitched!"
Pickthal	We are Best Aware of what they wish to hear when they give ear to thee and when they take secret counsel, when the evil-doers say: Ye follow but a man bewitched.
Arberry	We know very well how they listen when they listen to thee, and when they conspire, when the evildoers say, 'You are only following a man bewitched!'
Shakir	We know best what they listen to when they listen to you, and when they take counsel secretly, when the unjust say: You follow only a man deprived of reason.
Sarwar	We know what they want to hear when they listen to you. They whisper to each other and say, "You are only following a bewitched person".
Khalifa	We are fully aware of what they hear, when they listen to you, and when they conspire secretly - the disbelievers say,"You are following a crazy man."
Hilali/Khan	We know best of what they listen to, when they listen to you. And when they take secret counsel, behold, the Zalimoon (polytheists and wrong-doers, etc.) say: "You follow none but a bewitched man."
H/K/Saheeh	We are most knowing of how they listen to it when they listen to you and [of] when they are in private conversation, when the wrongdoers say, "You follow not but a man affected by magic."
Malik	We are quite aware what they really wish to hear when they listen to you, and what they say when they converse in private. These wrongdoers say to one another: "The man you follow is surely bewitched"[47]
QXP	We are best Aware of what they wish to hear when they listen to you. Then they hold secret meetings and these wrongdoers say, "You only follow a man who is under the influence of magic." (It is unfortunate that under the influence of fabricated traditions, most of the Muslims even today believe that a Jewish magician successfully cast a spell of 'magic' on the exalted Prophet! Such traditions and ahadith that clash with the Qur'an, were obviously contrived by non-Muslims in the guise of 'Imams').
Maulana Ali	We know best what they listen to when they listen to thee, and when they take counsel secretly, when the wrongdoers say: You follow only a man deprived of reason.
Free Minds	We are fully aware of what they are listening to, for they are listening to you but while they are in council the wicked Say: "You are but following a man bewitched!"
Qaribullah	When they listen to you, We know very well how they listen. When they conspire, when the evildoers declare: 'You are only following a man who is bewitched! '

George Sale	We well know with what design they hearken, when they hearken unto thee, and when they privately discourse together: When the ungodly say, ye follow no other than a mad-man.
JM Rodwell	And when in the Koran thou namest thy One Lord, they turn their backs in flight.

Asad	We are fully aware of what they are listening for when they listen to thee:17 for when they are secluded among themselves, lo! these wrongdoers say [unto one another], "If you were to follow [Muhammad, you would follow] only a man bewitched!"

al-Isra' 017:048

‏17:48 انظر كيف ضربوا لك الامثال فضلوا فلا يستطيعون سبيلا

Transliteration	Onthur kayfa daraboo laka al-amthala fadalloo fala yastateeAAoona sabeelan
Literal	Look/see/wonder about how they gave to you the examples/proverbs, so they became misguided, so they are not able (of) a way/path .

Yusuf Ali	See what similes they strike for thee: but they have gone astray, and never can they find a way.
Pickthal	See what similitudes they coin for thee, and thus are all astray, and cannot find a road!
Arberry	Behold, how they strike similitudes for thee, and go astray, and cannot find a way!
Shakir	See what they liken you to! So they have gone astray and cannot find the way.
Sarwar	Consider what they have called you. They have certainly gone astray and cannot find the right path.
Khalifa	Note how they describe you, and how this causes them to stray off the path.
Hilali/Khan	See what examples they have put forward for you. So they have gone astray, and never can they find a way.
H/K/Saheeh	Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way.
Malik	See what sort of examples they make up about you! They have surely gone astray and cannot find the Right Way.[48]
QXP	See how (cunning) examples they make up about you (O Prophet)! They are going astray to the point of no return.
Maulana Ali	See, what they liken thee to! So they have gone astray, and cannot find the way.
Free Minds	See how they cite the examples for you. They have gone astray, and cannot come to the path.
Qaribullah	See what they compared you to. They have surely gone astray and cannot find a Path.

George Sale	Behold! What epithets they bestow on thee. But they are deceived; neither can they find any just occasion to reproach thee.
JM Rodwell	We well know why they hearken, when they hearken unto thee, and when they whisper apart; when the wicked say, "Ye follow no other than a man enchanted."

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

al-Isra' 017:049

‏17:49 وقالوا ءاذا كنا عظاما ورفاتا ائنا لمبعوثون خلقا جديدا

Transliteration	Waqaloo a-itha kunna AAithaman warufatan a-inna lamabAAoothoona khalqan jadeedan
Literal	And they said: "Is (it that) if we were bones and debris/fragments/broken pieces are we being resurrected/revived (E) (in) a new creation?"

Yusuf Ali	They say: "What! when we are reduced to bones and dust, should we really be raised up (to be) a new creation?"
Pickthal	And they say: When we are bones and fragments, shall we forsooth, be raised up as a new creation?
Arberry	They say, 'What, when we are bones and broken bits, shall we really be raised up again in a new creation?'
Shakir	And they say: What! when we shall have become bones and decayed particles, shall we then certainly be raised up, being a new creation?
Sarwar	The pagans say, "When we become mere bones and dust, shall we then be brought back to life again?".
Khalifa	They said, "After we turn into bones and fragments, we get resurrected anew?!"
Hilali/Khan	And they say: "When we are bones and fragments (destroyed), should we really be resurrected (to be) a new creation?"
H/K/Saheeh	And they say, "When we are bones and crumbled particles, will we [truly] be resurrected as a new creation?"
Malik	They say: "What! When we are reduced to bones and dust, shall we really be raised up again into a new creation?"[49]
QXP	And they say, "After we are bones and fragments, shall we be raised up as a new creation?"
Maulana Ali	And they say: When we are bones and decayed particles, shall we then be raised up as a new creation?
Free Minds	And they said: "When we are bones and fragments, will we then be resurrected to a new creation?"
Qaribullah	'What! ' they say. 'When we are (turned to) bones and broken bits, shall we be raised again in a new creation? '

George Sale	They also say, after we shall have become bones and dust, shall we surely be raised a new creature?
JM Rodwell	See what likenesses they strike out for thee! But they are in error, neither can they find the path.

Asad	And [thus, too,] they say, "After we will have become bones and dust, shall we, forsooth, be raised from the dead in a new act of creation?"

al-Isra' 017:050

‏17:50 قل كونوا حجارة او حديدا

Transliteration	Qul koonoo hijaratan aw hadeedan
Literal	Say: "Be stones or iron."

Yusuf Ali	Say: "(Nay!) be ye stones or iron,
Pickthal	Say: Be ye stones or iron
Arberry	Say: 'Let you be stones, or iron,
Shakir	Say: Become stones or iron,
Sarwar	(Muhammad), say "Yes, even if you become rocks, iron,
Khalifa	Say, "Even if you turn into rocks or iron.
Hilali/Khan	Say (O Muhammad SAW) "Be you stones or iron,"
H/K/Saheeh	Say, "Be you stones or iron
Malik	Tell them: "(Yes, most certainly you shall be brought back to life), even if you be stones or iron[50]
QXP	Say, "Even if you turn into rocks or iron!"
Maulana Ali	Say: Be stones or iron,
Free Minds	Say: "Even if you be stones or metal."
Qaribullah	Say: 'Let you be stones or iron,

George Sale	Answer, be ye stones, or iron,
JM Rodwell	They also say, "After we shall have become bones and dust, shall we in sooth be raised a new creation?"

Asad	Say: "[You will be raised from the dead even though] you be stones or iron

al-Isra' 017:051

‏17:51 او خلقا مما يكبر في صدوركم فسيقولون من يعيدنا قل الذي فطركم اول مرة فسينغضون اليك رؤوسهم ويقولون متى هو قل عسى ان يكون قريبا

Transliteration	Aw khalqan mimma yakburu fee sudoorikum fasayaqooloona man yuAAeeduna quli allathee fatarakum awwala marratin fasayunghidoona ilayka ruoosahum wayaqooloona mata huwa qul AAasa an yakoona qareeban
Literal	Or a creation from what enlarges in your chests (innermosts). So they will say: "Who returns/repeats us?" Say: "Who created you/brought you into life (the) first time." So they will shake/shiver their heads to you in wonderment and say: "When/at what time it is?" Say: "Maybe/perhaps (it) becomes near/close."

Yusuf Ali	"Or created matter which, in your minds, is hardest (to be raised up),- (Yet shall ye be raised up)!" then will they say: "Who will cause us to return?" Say: "He who created you first!" Then will they wag their heads towards thee, and say, "When will that be?" Say, "May be it will be quite soon!
Pickthal	Or some created thing that is yet greater in your thoughts! Then they will say: Who shall bring us back (to life). Say: He Who created you at the first. Then will they shake their heads at thee, and say: When will it be? Say: It will perhaps be soon;
Arberry	or some creation yet more monstrous in your minds!' Then they will say, 'Who will bring us back?' Say: 'He who originated you the first time.' Then they will shake their heads at thee, and they will say, 'When will it be?' Say: 'It is possible that it may be nigh,
Shakir	Or some other creature of those which are too hard (to receive life) in your minds! But they will say: Who will return us? Say: Who created you at first. Still they will shake their heads at you and say: When will it be? Say: Maybe it has drawn nigh.
Sarwar	or anything that you think is harder to be brought to life." They will soon ask, "Who will bring us back to life?" Say,"The One who created you in the first place." They will shake their heads and say, "When will He bring us back to life?" Say, "Perhaps very soon.
Khalifa	"Even if you turn into any kind of creation that you deem impossible." They will then say, "Who will bring us back?" Say, "The One who created you in the first place." They will then shake their heads and say, "When will that be?" Say, "It may be closer than you think."
Hilali/Khan	"Or some created thing that is yet greater (or harder) in your breasts (thoughts to be resurrected, even then you shall be resurrected)" Then, they will say: "Who shall bring us back (to life)?" Say: "He Who created you first!" Then, they will shake their heads at you and say: "When will that be ?" Say: "Perhaps it is near!"
H/K/Saheeh	Or [any] creation of that which is great within your breasts." And they will say, "Who will restore us?" Say, "He who brought you forth the first time." Then they will nod their heads toward you and say, "When is that?" Say, "Perhaps it will be soon
Malik	or even something harder than this that you may think of." Then they will ask: "Who will restore us?" Say: "The One Who created you the first time." Then they will shake their heads at you and ask: "Well, when will this be?" Say, "It may be quite soon![51]
QXP	"Or fossilize into forms as far away from life as you can imagine, you shall be raised up." Then they might say, "Who shall bring us back to life?" Tell them, "He Who initiated you in the first place." They will then shake their heads and say, "When will that be?" Say, "It may be sooner than you think!"
Maulana Ali	Or some other creature of those which are too hard (to receive life) in your minds! But they will say: Who will return us? Say: He Who created you at first. Still they will shake their heads at thee and say: When will it be? Say: Maybe it has drawn nigh.
Free Minds	"Or a creation that is held dear in your chests." They will Say: "Who will return us?" Say: "The One who initiated you the first time." They will shake their heads to you and Say: "When is this?" Say: "Perhaps it is near."
Qaribullah	or any other creation yet more monstrous in your minds. ' They will ask: 'Who will restore us? ' Say: 'He who originated you at first. ' They will shake their heads and ask: 'When will this be? ' Say: 'Maybe it is near,

George Sale	or some creature more improbable in your opinions to be raised to life. But they will say, who shall restore us to life? Answer, He who created you the first time: And they will wag their heads at thee, saying, when shall this be? Answer, peradventure it is nigh.
JM Rodwell	SAY: "Yes, though ye were stones, or iron, or any other creature, to your seeming, yet harder to be raised." But they will say, "Who shall bring us back?" SAY: "He who created you at first." And they will wag their heads at thee, and say, "When shall this

Asad	or any [other] substance which, to your minds, appears yet farther removed [from life]!" And [if] thereupon they ask, "Who is it that will' bring us back [to life]?"-say thou: "He who has brought you into being in the first instance." And [if] thereupon they shake their heads at thee [in disbelief] and ask, "When shall this be?"-say thou: "It may well be soon,

al-Isra' 017:052

‏17:52 يوم يدعوكم فتستجيبون بحمده وتظنون ان لبثتم الا قليلا

Transliteration	Yawma yadAAookum fatastajeeboona bihamdihi watathunnoona in labithtum illa qaleelan
Literal	A day/time He calls (to) you so you answer/reply with His praise/gratitude/thanks, and you think/assume that truly you stayed/remained except little (you think you did not stay except little).

Yusuf Ali	"It will be on a Day when He will call you, and ye will answer (His call) with (words of) His praise, and ye will think that ye tarried but a little while!"
Pickthal	A day when He will call you and ye will answer with His praise, and ye will think that ye have tarried but a little while.
Arberry	on the day when He will call you, and you will answer praising Him, and you will think you have but tarried a little.'
Shakir	On the day when He will call you forth, then shall you obey Him, giving Him praise, and you will think that you tarried but a little (while).
Sarwar	On the day when He will call you, you will answer Him with praise and think that you have tarried for only a little while."
Khalifa	The day He summons you, you will respond by praising Him, and you will then realize that you had lasted in this life but a short while.
Hilali/Khan	On the Day when He will call you, and you will answer (His Call) with (words of) His Praise and Obedience, and you will think that you have stayed (in this world) but a little while!
H/K/Saheeh	On the Day He will call you and you will respond with praise of Him and think that you had not remained [in the world] except for a little."
Malik	It will be on the Day when He will call you and you will raise up in response to it, with His praise, and you will think that you remained in the state of death but a little while."[52]
QXP	A Day when He will call you, you will be spellbound with His Glory. Then you will think that you lived in this world only a short while.
Maulana Ali	On the day when he will call you forth, then will you obey Him, giving Him praise, and you will think that you tarried but a little (while).
Free Minds	The Day He calls you and you respond by His grace, and you think that you only stayed a little while.
Qaribullah	on that Day, He will summon you, and you shall answer Him with praise and you shall think you have stayed but for a little. '

George Sale	On that day shall God call you forth from your sepulchres, and ye shall obey, with celebration of his praise; and ye shall think that ye tarried but a little while.
JM Rodwell	On that day shall God call you forth, and ye shall answer by praising Him; and ye shall seem to have tarried but a little while.

Asad	on a Day when He will call you, and you will answer by praising Him, thinking all the while that you have tarried [on earth] but a little while."

al-Isra' 017:053

‏17:53 وقل لعبادي يقولوا التي هي احسن ان الشيطان ينزغ بينهم ان الشيطان كان للانسان عدوا مبينا

Transliteration	Waqul liAAibadee yaqooloo allatee hiya ahsanu inna alshshaytana yanzaghu baynahum inna alshshaytana kana lil-insani AAaduwwan mubeenan
Literal	And say to My worshippers/slaves, they (should) say which it is best , that the devil spoils/urges to evil between them, that the devil was/is to the human/mankind (a) clear/evident enemy.

Yusuf Ali	Say to My servants that they should (only) say those things that are best: for Satan doth sow dissensions among them: For Satan is to man an avowed enemy.
Pickthal	Tell My bondmen to speak that which is kindlier. Lo! the devil soweth discord among them. Lo! the devil is for man an open foe.
Arberry	And say to My servants, that they say words that are kindlier. For surely Satan provokes strife between them, and Satan is ever a manifest foe to man.
Shakir	And say to My servants (that) they speak that which is best; surely the Shaitan sows dissensions among them; surely the Shaitan is an open enemy to man.
Sarwar	(Muhammad), tell My servants to say what is best. Satan sows dissension among them; he is the sworn enemy of human beings.
Khalifa	Tell My servants to treat each other in the best possible manner, for the devil will always try to drive a wedge among them. Surely, the devil is man's most ardent enemy.
Hilali/Khan	And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best. (Because) Shaitan (Satan) verily, sows disagreements among them. Surely, Shaitan (Satan) is to man a plain enemy.
H/K/Saheeh	And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy.
Malik	Tell My servants that they should speak only what is the best. Surely Satan stirs up trouble among them. The fact is that Satan is an open enemy to mankind.[53]
QXP	(They must do good in this short life-span, so) Tell My servants to speak to one another in a kind manner and treat one another nicely. Verily, Satan, their selfishness, creates discord among them. For, verily, Satan is man's open foe.
Maulana Ali	And say to My servants that they speak what is best. Surely the devil sows dissensions among them. The devil is surely an open enemy to man.
Free Minds	And say to My servants to speak that which is best. The devil plants animosity between them. The devil was to mankind a clear enemy.
Qaribullah	Tell My worshipers, that they should say words that are the finest, satan would arouse discord among them; he is the clear enemy of mankind.

George Sale	Speak unto my servants, that they speak mildly unto the unbelievers, lest ye exasperate them, for Satan soweth discord among them, and Satan is a declared enemy unto man.
JM Rodwell	Enjoin my servants to speak in kindly sort: Verily Satan would stir up strifes among them, for Satan is man's avowed foe.

Asad	AND TELL My servants that they should speak in the most kindly manner [unto those who do not share their beliefs]:6° verily, Satan is always ready to stir up discord between men 61 - for, verily, Satan is man's open foe!

al-Isra' 017:054

‏17:54 ربكم اعلم بكم ان يشا يرحمكم او ان يشا يعذبكم وماارسلناك عليهم وكيلا

Transliteration	Rabbukum aAAlamu bikum in yasha/ yarhamkum aw in yasha/ yuAAaththibkum wama arsalnaka AAalayhim wakeelan
Literal	Your Lord (is) more knowledgeable with (of) you, if He wills/wants He has mercy upon you, and if He wills/wants He tortures you, and We did not send you (as) a guardian/protector/keeper on them.

Yusuf Ali	It is your Lord that knoweth you best: If He please, He granteth you mercy, or if He please, punishment: We have not sent thee to be a disposer of their affairs for them.
Pickthal	Your Lord is Best Aware of you. If He will, He will have mercy on you, or if He will, He will punish you. We have not sent thee (O Muhammad) as a warden over them.
Arberry	Your Lord knows you very well; if He will, He will have mercy on you, or, if He will, He will chastise you. We sent thee not to be a guardian over them.
Shakir	Your Lord knows you best; He will have mercy on you if He pleases, or He will chastise you if He pleases; and We have not sent you as being in charge of them.
Sarwar	Your Lord knows better than you (people). He will have mercy on you or will punish you as He wills. We have not sent you to watch over them. Your Lord knows best about those in the heavens and the earth.
Khalifa	Your Lord knows you best. According to His knowledge, He may shower you with mercy, or He may requite you. We did not send you to be their advocate.
Hilali/Khan	Your Lord knows you best, if He will, He will have mercy on you, or if He will, He will punish you. And We have not sent you (O Muhammad SAW) as a guardian over them.
H/K/Saheeh	Your Lord is most knowing of you. If He wills, He will have mercy upon you; or if He wills, He will punish you. And We have not sent you, [O Muúammad], over them as a manager.
Malik	Your Lord is fully aware of your circumstances. He may be merciful to you if He wants, or He may punish you if He pleases. O Prophet, We have not sent you to be their guardian.[54]
QXP	Your Lord is best Aware of you (what you are, what you do and what you deserve). He will bestow His Grace upon you and He will chastise you according to His Laws. We have not sent you (O Prophet) as a warden over them.
Maulana Ali	Your Lord knows you best. He will have mercy on you, if He please, or He will chastise you, if He please. And we have not sent thee as being in charge of them.
Free Minds	Your Lord is fully aware of you, if He wishes He will have mercy on you, or if He wishes He will punish you. And We have not sent you as a guardian over them.
Qaribullah	Your Lord knows you very well. He will have mercy on you if He will, or punish you if He will. We have not sent you to be their guardian.

George Sale	Your Lord well knoweth you; if He pleaseth, He will have mercy on you, or, if He pleaseth, He will punish you: And We have not sent thee to be a steward over them.
JM Rodwell	Your Lord well knoweth you: if He please He will have mercy on you; or if He please He will chastise you: and we have not sent thee to be a guardian over them.

Asad	Your Sustainer is fully aware of what you are [and what you deserve]: if He so wills, he will bestow [His] grace upon you; and if He so wills, He will chastise you. Hence, We have not sent thee [unto men, O Prophet,] with the power to determine their fate,

al-Isra' 017:055

‏17:55 وربك اعلم بمن في السماوات والارض ولقد فضلنا بعض النبيين على بعض واتينا داؤود زبورا

Transliteration	Warabbuka aAAlamu biman fee alssamawati waal-ardi walaqad faddalna baAAda alnnabiyyeena AAala baAAdin waatayna dawooda zabooran
Literal	And your Lord (is) more knowledgeable with (of) who (is) in the skies/space and the earth/Planet Earth, and We had preferred/favoured some (of) the prophets over some, and We gave/brought David a Book.

Yusuf Ali	And it is your Lord that knoweth best all beings that are in the heavens and on earth: We did bestow on some prophets more (and other) gifts than on others: and We gave to David (the gift of) the Psalms.
Pickthal	And thy Lord is Best Aware of all who are in the heavens and the earth. And we preferred some of the prophets above others, and unto David We gave the Psalms.
Arberry	And thy Lord knows very well all who are in the heavens and the earth; and We have preferred some Prophets over others; and We gave to David Psalms.
Shakir	And your Lord best knows those who are in the heavens and the earth; and certainly We have made some of the prophets to excel others, and to Dawood We gave a scripture.
Sarwar	We have given preference to some Prophets over others and We gave the psalms to David.
Khalifa	Your Lord is the best knower of everyone in the heavens and the earth. In accordance with this knowledge, we preferred some prophets over others. For example, we gave David the Psalms.
Hilali/Khan	And your Lord knows best all who are in the heavens and the earth. And indeed, We have preferred some of the Prophets above others, and to Dawood (David) We gave the Zaboor (Psalms).
H/K/Saheeh	And your Lord is most knowing of whoever is in the heavens and the earth. And We have made some of the prophets exceed others [in various ways], and to David We gave the book [of Psalms].
Malik	Your Lord is fully aware of all that is in the heavens and in the earth. We have exalted some prophets above the others and gave Zaboor (the Psalms) to David.[55]
QXP	And your Lord is best Aware of all beings who are in the Highs and the Lows. (In this, Our Infinite Knowledge, did We send Our Messengers). But, indeed, We caused some Prophets to excel the others, however, you should understand that they were all one in Purpose, so make no distinction among them on that account (2:62), (2:136), (2:253). (You O Prophet, are given the Perfected Eternal Message). To David We gave a Book of Wisdom, (the Psalms, as well as a kingdom that was matchless in its times (21:79), (34:10), (38:19-20)).
Maulana Ali	And thy Lord best knows those who are in the heavens and the earth. And certainly We made some of the prophets to excel others, and to David We gave the Zabur.
Free Minds	And your Lord is fully aware of who is in the heavens and the Earth. And We have preferred some prophets over others, and We gave David the Psalms.
Qaribullah	Your Lord knows very well all who are in the heavens and the earth. We have preferred some Prophets above others, and to David We gave the Psalms.

George Sale	Thy Lord well knoweth all persons in heaven and on earth. We have bestowed peculiar favours on some of the prophets, preferably to others; and We gave unto David the psalms.
JM Rodwell	Thy Lord hath full knowledge of all in the heavens and the earth. Higher gifts have we given to some of the prophets than to others, and the Psalter we gave to David.

Asad	seeing that thy Sustainer is fully aware of [what is in the minds of] all beings that are in the heavens and on earth. But, indeed, We did endow some of the prophets more highly than others63 -just as We bestowed upon David a book of divine wisdom [in token of Our grace]

al-Isra' 017:056

‏17:56 قل ادعوا الذين زعمتم من دونه فلايملكون كشف الضر عنكم ولاتحويلا

Transliteration	Quli odAAu allatheena zaAAamtum min doonihi fala yamlikoona kashfa alddurri AAankum wala tahweelan
Literal	Say: "Call those whom you claimed/alleged from other than Him, so they do not own/posses the harm's removals from you, and nor a change/movement ."

Yusuf Ali	Say: "Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them."
Pickthal	Say: Cry unto those (saints and angels) whom ye assume (to be gods) beside Him, yet they have no power to rid you of misfortune nor to change.
Arberry	Say: 'Call on those you asserted apart from Him; they have no power to remove affliction from you, or to transfer it.
Shakir	Say: Call on those whom you assert besides Him, so they shall not control the removal of distress from you nor (its) transference.
Sarwar	(Muhammad), tell them, "Seek help from those whom you consider equal to God. They are not able to remove or change your hardships".
Khalifa	Say, "Implore whatever idols you have set up beside Him." They have no power to relieve your afflictions, nor can they prevent them.
Hilali/Khan	Say (O Muhammad SAW): "Call unto those besides Him whom you pretend (to be gods like angels, Iesa (Jesus), Uzair (Ezra), etc.). They have neither the power to remove the adversity from you nor even to shift it from you to another person."
H/K/Saheeh	Say, "Invoke those you have claimed [as gods] besides Him, for they do not possess the [ability for] removal of adversity from you or [for its] transfer [to someone else]."
Malik	Say: "Pray if you will to those whom you assert besides Him; they have neither the power to relieve you from any distress nor to change it."[56]
QXP	(All these prophets taught that there is only One True God.) Say, "Call unto those saints, angels, idols, whom you consider gods besides Him. They have no power to rid you of any troubles, nor can they divert them."
Maulana Ali	Say: Call on those whom you assert besides Him; they have no power to remove distress from you nor to change.
Free Minds	Say: "Call on those you have claimed besides Him. For they have no power to remove harm from you or shift it."
Qaribullah	Say: 'Call to those whom you assert, other than Him. They have neither the power to remove your affliction nor to transfer it. '

George Sale	Say, call upon those whom ye imagine to be gods besides Him; yet they will not be able to free you from harm, or to turn it on others.
JM Rodwell	SAY: Call ye upon those whom ye fancy to be gods beside Him; yet they will have no power to relieve you from trouble, or to shift it elsewhere.

Asad	SAY:65 "Call upon those [beings] whom you imagine [to be endowed with divine powers] beside Him66and [you will find that] they have it not in their power to remove any affliction from you, or to shift it [elsewhere]. "

al-Isra' 017:057

‏17:57 اولئك الذين يدعون يبتغون الى ربهم الوسيلة ايهم اقرب ويرجون رحمته ويخافون عذابه ان عذاب ربك كان محذورا

Transliteration	Ola-ika allatheena yadAAoona yabtaghoona ila rabbihimu alwaseelata ayyuhum aqrabu wayarjoona rahmatahu wayakhafoona AAathabahu inna AAathaba rabbika kana mahthooran
Literal	Those are those who call, they desire the means/way of approach to their Lord, which of them (is) nearer/closer, and they hope/expect His mercy, and they fear His torture, that your Lord's torture was/is cautioned/warned/feared of.

Yusuf Ali	Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of.
Pickthal	Those unto whom they cry seek the way of approach to their Lord, which of them shall be the nearest; they hope for His mercy and they fear His doom. Lo! the doom of thy Lord is to be shunned.
Arberry	Those they call upon are themselves seeking the means to come to their Lord, which of them shall be nearer; they hope for His mercy, and fear His chastisement. Surely thy Lord's chastisement is a thing to beware of.
Shakir	Those whom they call upon, themselves seek the means of access to their Lord-- whoever of them is nearest-- and they hope for His mercy and fear His chastisement; surely the chastisement of your Lord is a thing to be cautious of.
Sarwar	Those whom they worship seek to find intercessors for themselves with God. (They try to find out which of the intercessors) are closer to God. They have hope for His mercy and fear of His punishment; the punishment of your Lord is awesome.
Khalifa	Even the idols that they implore are seeking the ways and means towards their Lord. They pray for His mercy, and fear His retribution. Surely, the retribution of your Lord is dreadful.
Hilali/Khan	Those whom they call upon (like Iesa (Jesus) son of Maryam (Mary), Uzair (Ezra), angel, etc.) desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they (Iesa (Jesus), Uzair (Ezra), angels, etc.) hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!
H/K/Saheeh	Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared.
Malik	Those to whom they pray, themselves seek the means of access to their Lord - trying as to who can be more near - they hope for His Mercy and fear His punishment, for the punishment of your Lord is terrible indeed.[57]
QXP	Even the believing sages whom they call upon, are themselves striving to obtain their Lord's favor and closeness. They hope for His Grace, and fear His Requital. Verily, your Lord's Requital is something to beware of!
Maulana Ali	Those whom they call upon, themselves seek the means of access to their Lord -- whoever of them is nearest -- and they hope for His mercy and fear His chastisement. Surely the chastisement of thy Lord is a thing to be cautious of.
Free Minds	The ones you call on, they are themselves seeking a path to their Lord which is nearer, and they desire His mercy, and they fear His retribution. The retribution of your Lord is to be feared!
Qaribullah	Those, they call upon are themselves seeking a means to come to their Lord, competing with each other to be nearer; they hope for His Mercy and fear His punishment. Indeed, the punishment of your Lord is the subject of caution.

George Sale	Those whom ye invoke, do themselves desire to be admitted to a near conjunction with their Lord; striving which of them shall approach nearest unto Him: They also hope for his mercy, and dread his punishment; for the punishment of thy Lord is terrible.
JM Rodwell	Those whom ye call on, themselves desire union with their Lord, striving which of them shall be nearest to him: they also hope for his mercy and fear his chastisement. Verily the chastisement of thy Lord is to be dreaded.

Asad	Those [saintly beings] whom they invoke are themselves striving to obtain their Sustainer's favour - [even] those among them who are closest [to Him]" - hoping for His grace and dreading His chastisement: for, verily, thy Sustainer's chastisement is something to beware of!

al-Isra' 017:058

‏17:58 وان من قرية الا نحن مهلكوها قبل يوم القيامة او معذبوها عذابا شديدا كان ذلك في الكتاب مسطورا

Transliteration	Wa-in min qaryatin illa nahnu muhlikooha qabla yawmi alqiyamati aw muAAaththibooha AAathaban shadeedan kana thalika fee alkitabi mastooran
Literal	And (there is) none from a village/urban city, except (that) We are making it die/destroying it before the Resurrection Day, or torturing it strong (severe) torture, that was/is in The Book written/inscribed/drafted.

Yusuf Ali	There is not a population but We shall destroy it before the Day of Judgment or punish it with a dreadful Penalty: that is written in the (eternal) Record.
Pickthal	There is not a township but We shall destroy it ere the Day of Resurrection, or punish it with dire punishment. That is set forth in the Book (of Our decrees).
Arberry	No city is there, but We shall destroy it before the Day of Resurrection, or We shall chastise it with a terrible chastisement; that is in the Book inscribed.
Shakir	And there is not a town but We will destroy it before the day of resurrection or chastise it with a severe chastisement; this is written in the Divine ordinance.
Sarwar	The decree that all the towns were to be destroyed or afflicted with severe punishment was already written in the Book before the Day of Judgment.
Khalifa	There is not a community that we will not annihilate before the Day of Resurrection, or inflict severe retribution upon them. This is already written down in the book.
Hilali/Khan	And there is not a town (population) but We shall destroy it before the Day of Resurrection, or punish it with a severe torment. That is written in the Book (of our Decrees)
H/K/Saheeh	And there is no city but that We will destroy it before the Day of Resurrection or punish it with a severe punishment. That has ever been in the Register inscribed.
Malik	There is not a town but We shall destroy it before the Day of Resurrection or punish it with a severe punishment; this fact has been recorded in the Eternal Record.[58]
QXP	There is no nation that upholds a wrong system, and yet survives the Law of Requital. This Law will be effective until the Day of Resurrection, and is well-recorded in the Divine Database.
Maulana Ali	And there is not a town but We will destroy it before the day of Resurrection or chastise it with a severe chastisement. That is written in the Book.
Free Minds	And there is not a town before the Day of Resurrection that We will not destroy it, or punish it a severe punishment. This has been written in the record.
Qaribullah	There is no village except that it shall be destroyed or that We will punish it with a stern punishment before the Day of Resurrection. That is inscribed in the Book.

George Sale	There is no city but We will destroy the same before the day of resurrection, or We will punish it with a grievous punishment. This is written in the book of our eternal decrees.
JM Rodwell	There is no city which we will not destroy before the day of Resurrection, or chastise it with a grievous chastisement. This is written in the Book.

Asad	And [bear in mind:] there is no community which We will not destroy before the Day of Resurrection,69 or chastise [even earlier, if it proves sinful,] with suffering severe: all this is laid down in Our decree.

al-Isra' 017:059

‏17:59 ومامنعنا ان نرسل بالايات الا ان كذب بها الاولون واتينا ثمود الناقة مبصرة فظلموا بها ومانرسل بالايات الا تخويفا

Transliteration	Wama manaAAana an nursila bial-ayati illa an kaththaba biha al-awwaloona waatayna thamooda alnnaqata mubsiratan fathalamoo biha wama nursilu bial-ayati illa takhweefan
Literal	And nothing prevented/prohibited us that (E) We send with the verses/evidences except that the first/beginners lied/denied/falsified with it, and We gave/brought Thamud the (F) camel manifest/clearly visible to the eye and understanding/clear evidence , so they caused injustice with it, and We do not sent with the verses/evidences/signs except frightening.

Yusuf Ali	And We refrain from sending the signs, only because the men of former generations treated them as false: We sent the she-camel to the Thamud to open their eyes, but they treated her wrongfully: We only send the Signs by way of terror (and warning from evil).
Pickthal	Naught hindereth Us from sending portents save that the folk of old denied them. And We gave Thamud the she-camel - a clear portent save to warn.
Arberry	Naught prevented Us from sending the signs but that the ancients cried lies to them; and We brought Thamood the She-camel visible, but they did her wrong. And We do not send the signs, except to frighten.
Shakir	And nothing could have hindered Us that We should send signs except that the ancients rejected them; and We gave to Samood the she-camel-- a manifest sign-- but on her account they did injustice, and We do not send signs but to make (men) fear.
Sarwar	We did not abstain from sending miracles to any of Our Messengers. These miracles were called lies by the people who lived in ancient times. To the people of Thamud, We sent the she-camel as a visible miracle and they did injustice to it. We only send miracles as warnings.
Khalifa	What stopped us from sending the miracles is that the previous generations have rejected them. For example, we showed Thamoud the camel, a profound (miracle), but they transgressed against it. We sent the miracles only to instill reverence.
Hilali/Khan	And nothing stops Us from sending the Ayat (proofs, evidences, signs) but that the people of old denied them. And We sent the she-camel to Thamood as a clear sign, but they did her wrong. And We sent not the signs except to warn, and to make them afraid (of destruction).
H/K/Saheeh	And nothing has prevented Us from sending signs except that the former peoples denied them. And We gave Thamud the she-camel as a visible sign, but they wronged her. And We send not the signs except as a warning.
Malik	We refrain from sending signs (miracles) only because the men of former generations treated them as false. For example, We sent the she-camel to the people of Thamud - a manifest sign - but they laid violent hands on her. We send the signs only by way of warning, and if people reject the sign after receiving it, they are doomed.[59]
QXP	Nothing has changed Our Plan to send down this Final Revelation, even though the previous nations have often denied or distorted Our Verses. The most blatant example is of Thamud who violated the clear sign of their submission, and failed the crucial test by killing the she-camel. (7:73), (11:89), (26:141), (27:45). We continued to send Messages for mankind to establish the Order in which peace would replace fear.
Maulana Ali	And nothing hindered Us from sending signs, but the ancients rejected them. And We gave to Thamud the she-camel, a manifest sign, but they did her wrong, and We send not signs but to warn.
Free Minds	And what stopped Us from sending the signs except that the previous people disbelieved in them. And We sent to Thamud the camel with foresight, but they did her wrong. And We do not send the signs except to make them fearful.
Qaribullah	Nothing prevented Us from sending the signs but that the ancients belied them. To Thamood, We brought the shecamel as a visible (sign), yet they wronged her. We do not send signs except to frighten.

George Sale	Nothing hindered us from sending thee with miracles, except that the former nations have charged them with imposture. We gave unto the tribe of Thamud, at their demand, the she-camel visible to their sight; yet they dealt unjustly with her: And We send not a prophet with miracles, but to strike terror.
JM Rodwell	Nothing hindered us from sending thee with the power of working miracles, except that the peoples of old treated them as lies. We gave to Themoud the she-camel before their very eyes, yet they maltreated her! We send not a prophet with miracles but to stri

Asad	And nothing has prevented Us from sending [this message, like the earlier ones,] with miraculous signs [in its wake], save [Our knowledge] that the people of olden times [only too often] gave the lie to them:" thus, We provided for [the tribe of] Thamiid the she-camel as a light-giving portent, and they sinned against it.' And never did We send those signs for any other purpose than to convey a warning.

al-Isra' 017:060

‏17:60 واذ قلنا لك ان ربك احاط بالناس وماجعلنا الرؤيا التي اريناك الا فتنة للناس والشجرة الملعونة في القران ونخوفهم فما يزيدهم الا طغيانا كبيرا

Transliteration	Wa-ith qulna laka inna rabbaka ahata bialnnasi wama jaAAalna alrru/ya allatee araynaka illa fitnatan lilnnasi waalshshajarata almalAAoonata fee alqur-ani wanukhawwifuhum fama yazeeduhum illa tughyanan kabeeran
Literal	And when We said to you that your Lord took care of/was aware with the people, and We did not make the dream which We showed you except (as) a test to the people, and the tree the cursed in the Koran, and We194frighten them, so it does not increase them except great tyranny .

Yusuf Ali	Behold! We told thee that thy Lord doth encompass mankind round about: We granted the vision which We showed thee, but as a trial for men,- as also the Cursed Tree (mentioned) in the Qur'an: We put terror (and warning) into them, but it only increases their inordinate transgression!
Pickthal	And (it was a warning) when we told thee: Lo! thy Lord encompasseth mankind, and We appointed the sight which We showed thee as an ordeal for mankind, and (likewise) the Accursed Tree in the Qur'an. We warn them, but it increaseth them in naught save gross impiety.
Arberry	And when We said to thee, 'Surely thy Lord encompasses men,' and We made the vision that We showed thee and the tree cursed in the Koran to be only a trial for men; and We frighten them, but it only increases them in great insolence.
Shakir	And when We said to you: Surely your Lord encompasses men; and We did not make the vision which We showed you but a trial for men and the cursed tree in the Quran as well; and We cause them to fear, but it only adds to their great inordinacy.
Sarwar	(Muhammad), We told you that your Lord has encompassed all mankind. We made the vision which We showed you and the condemned tree, mentioned in the Quran, as a trial for the human being. Even though We warn them, it only increases their rebellion.
Khalifa	We informed you that your Lord fully controls the people, and we rendered the vision that we showed you a test for the people, and the tree that is accursed in the Quran. We showed them solid proofs to instill reverence in them, but this only augmented their defiance.
Hilali/Khan	And (remember) when We told you: "Verily! Your Lord has encompassed mankind (i.e. they are in His Grip)." And We made not the vision which we showed you (O Muhammad as an actual eye-witness and not as a dream on the night of Al-Isra) but a trial for mankind, and likewise the accursed tree (Zaqqoom, mentioned) in the Quran. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah.
H/K/Saheeh	And [remember, O Muúammad], when We told you, "Indeed, your Lord has encompassed the people." And We did not make the sight which We showed you except as a trial for the people, as was the accursed tree [mentioned] in the Qurâ an. And We threaten them, but it increases them not except in great transgression.
Malik	Remember, O Muhammad! We told you that your Lord encompasses mankind. We have made the Vision which We showed you, and the cursed tree of Zaqqum which is mentioned in the Qur’an, a test for these people of Mecca. We are giving them warning to be fearful but it only increases their inordinate transgression.[60]
QXP	And, We said to you (O Prophet), "Behold, your Lord encompasses all mankind, so We have given you the Vision." (Through this Final Message, We have given you the VISION that they shall all become One Community again). Those who hinder this Plan will end up eating the bitter and pungent Tree of Division that is mentioned in the Qur'an (7:19), (14:26), (15:39), (17:60), (37:65), (38:82), (44:44). This Vision and the Tree of Division shall be a test for them. Now We have conveyed a warning to them, yet, for a time it shall increase them in great rebellion. (But mankind shall win their lost Paradise (2:35)).
Maulana Ali	And when We said to thee: Surely thy Lord encompasses men. And We made not the vision which We showed thee but a trial for men, as also the tree cursed in the Qur’an. And We warn them, but it only adds to their great inordinacy.
Free Minds	And when We said to you: "Your Lord has encompassed mankind." And We did not make the vision that We showed you except as a test for mankind, and tree that was cursed in the Quran. And We are making them fearful, but it only increases their transgression.
Qaribullah	When We said to you: 'Indeed, your Lord encompasses all people. ' We did not make the vision which We showed to you, and the tree cursed in the Koran except to be a trial for people, and We frighten them, but it only increases them in great insolence.

George Sale	Remember when We said unto thee, verily thy Lord encompasseth men by his knowledge and power. We have appointed the vision which We shewed thee, and also the tree cursed in the Koran, only for an occasion of dispute unto men, and to strike them with terror; but it shall cause them to transgress only the more enormously.
JM Rodwell	And remember when we said to thee, Verily, thy Lord is round about mankind; we ordained the vision which we shewed thee, and likewise the cursed tree of the Koran, only for men to dispute of; we will strike them with terror; but it shall only increase in t

Asad	And lo! We said unto thee, [O Prophet:] "Behold, thy Sustainer encompasses all mankind [within His knowledge and might]: and so We have ordained that the vision which We have shown thee" -as also the tree [of hell,] cursed in this Qur'an - shall be but a trial for men .14 Now [by Our mentioning hell] Weconvey a warning to them: but [if they are bent on denying the truth,] this [warning] only increases their gross, overweening arrogance."

al-Isra' 017:061

‏17:61 واذ قلنا للملائكة اسجدوا لادم فسجدوا الا ابليس قال ءاسجد لمن خلقت طينا

Transliteration	Wa-ith qulna lilmala-ikati osjudoo li-adama fasajadoo illa ibleesa qala aasjudu liman khalaqta teenan
Literal	And when We said to the angels: "Prostrate to Adam." So they prostrated except Satan/Iblis, he said: "Do I prostrate to who you created (from) mud/clay ?"

Yusuf Ali	Behold! We said to the angels: "Bow down unto Adam": They bowed down except Iblis: He said, "Shall I bow down to one whom Thou didst create from clay?"
Pickthal	And when We said unto the angels: Fall down prostrate before Adam and they fell prostrate all save Iblis, he said: Shall I fall prostrate before that which Thou hast created of clay?
Arberry	And when We said to the angels, 'Bow yourselves to Adam'; so they bowed themselves, save Iblis; he said,, 'Shall I bow myself unto one Thou hast created of clay?'
Shakir	And when We said to the angels: Make obeisance to Adam; they made obeisance, but Iblis (did it not). He said: Shall I make obeisance to him whom Thou hast created of dust?
Sarwar	When We told the angels to prostrate before Adam, they all obeyed, except Iblis who said, "Should I prostrate before one whom You have created out of clay?".
Khalifa	When we said to the angels, "Fall prostrate before Adam," they fell prostrate, except Satan. He said, "Shall I prostrate to one You created from mud?"
Hilali/Khan	And (remember) when We said to the angels: "Prostrate unto Adam." They prostrated except Iblees (Satan). He said: "Shall I prostrate to one whom You created from clay?"
H/K/Saheeh	And [mention] when We said to the angles, "Prostrate to Adam," and they prostrated, except for Iblees. He said, "Should I prostrate to one You created from clay?"
Malik	Recall the occasion when We said to the angels: "Prostrate yourselves before Adam." They all prostrated except Iblees (Satan), who replied: "Should I prostrate to the one whom You have created from clay?"[61]
QXP	(Refresh the story of your common origin and the challenge facing humanity since day one.) We made Angels, the Divine Laws in the Universe, subservient to Adam, the mankind. It was Iblis, their selfish desire that refused to submit. He said, "Shall I bow before that whom You have created from inorganic matter (and thus charged him with material temptations)?" (2:30-39), (7:11-14), (15:27-41).
Maulana Ali	And when We said to the angels: Be submissive to Adam; they submitted, except Iblis. He said: Shall I submit to him whom Thou hast created of dust?
Free Minds	And We said to the Angels: "Submit to Adam." So they submitted except for Satan, he said: "Shall I submit to one you have created from mud!"
Qaribullah	When We said to the angels: 'Prostrate yourselves before Adam, ' they all prostrated themselves, except iblis (father of the jinn), who said: 'Shall I prostrate to him whom You have created from clay?

George Sale	And remember when We said unto the angels, worship Adam; and they all worshipped him except Eblis, who said, shall I worship him whom Thou hast created of clay?
JM Rodwell	And when we said to the Angels, "Prostrate yourselves before Adam:" and they all prostrated them, save Eblis. "What!" said he, "shall I bow me before him whom thou hast created of clay?

Asad	AND LO! We said unto the angels, "Prostrate yourselves before Adam"-whereupon they all prostrated themselves, save Iblis.'S Said he: "Shall I prostrate myself before one whom Thou hast created out of clay?"

al-Isra' 017:062

‏17:62 قال ارايتك هذا الذي كرمت على لئن اخرتن الى يوم القيامة لاحتنكن ذريته الا قليلا

Transliteration	Qala araaytaka hatha allathee karramta AAalayya la-in akhkhartani ila yawmi alqiyamati laahtanikanna thurriyyatahu illa qaleelan
Literal	He said: "Did I show You, that which you honoured on me, If (E), You delayed me, to the Resurrection Day, I will possess/take over (all) their descendants except little/few."

Yusuf Ali	He said: "Seest Thou? this is the one whom Thou hast honoured above me! If Thou wilt but respite me to the Day of Judgment, I will surely bring his descendants under my sway - all but a few!"
Pickthal	He said: Seest Thou this (creature) whom Thou hast honoured above me, if Thou give me grace until the Day of Resurrection I verily will seize his seed, save but a few.
Arberry	He said, 'What thinkest Thou? This whom Thou hast honoured above me -- if Thou deferrest me to the Day of Resurrection I shall assuredly master his seed, save a few.'
Shakir	He said: Tell me, is this he whom Thou hast honored above me? If Thou shouldst respite me to the day of resurrection, I will most certainly cause his progeny to perish except a few.
Sarwar	He continued, "Remember, this one whom you have honored more than me I shall bring him and most of his offspring under my sway if you will give me respite until the Day of Judgment."
Khalifa	He said, "Since You have honored him over me, if You respite me till the Day of Resurrection, I will possess all his descendants, except a few."
Hilali/Khan	(Iblees (Satan)) said: "See? This one whom You have honoured above me, if You give me respite (keep me alive) to the Day of Resurrection, I will surely seize and mislead his offspring (by sending them astray) all but a few!"
H/K/Saheeh	[Iblees] said, "Do You see this one whom You have honored above me? If You delay me until the Day of Resurrection, I will surely destroy his descendants, except for a few."
Malik	Then he asked: "Tell me, is this the one whom You have honored above me? If You give me respite till the Day of Resurrection, I will certainly uproot all but a few of his descendants."[62]
QXP	He said, "Since You have honored him above me, grant me respite until the Day of Resurrection, and I will put reins through the noses of his children and pull them wherever I please. Only a few will withstand my temptation."
Maulana Ali	He said: Seest Thou? This is he whom Thou hast honoured above me! If Thou respite me to the day of Resurrection, I will certainly cause his progeny to perish except a few.
Free Minds	He said: "Shall I show You this one whom You have preferred over me, that if You respite me until the Day of Resurrection, I will seize his progeny, except for a few."
Qaribullah	What do You think? ' he said: 'This whom You have honored above me, if You defer me until the Day of Resurrection, I will root out all but a few of his seed (by misleading them). '

George Sale	And he said, what thinkest thou, as to this man whom thou hast honoured above me? Verily, if thou grant me respite until the day of resurrection, I will extirpate his off-spring, except a few.
JM Rodwell	Seest thou this man whom thou hast honoured above me? Verily, if thou respite me till the day of Resurrection, I will destroy his offspring, except a few."

Asad	[And] he added: "Tell me, is this [foolish being] the one whom Thou hast exalted above me? Indeed, if Thou wilt but allow me a respite till the Day of Resurrection, I shall most certainly cause his descendants-all but a few-to obey me blindly !-

al-Isra' 017:063

‏17:63 قال اذهب فمن تبعك منهم فان جهنم جزاؤكم جزاء موفورا

Transliteration	Qala ithhab faman tabiAAaka minhum fa-inna jahannama jazaokum jazaan mawfooran
Literal	He said: "Go/go away so who followed you from them, so that (E) Hell (is) your reimbursement , a reimbursement completed/abundant ."

Yusuf Ali	(Allah) said: "Go thy way; if any of them follow thee, verily Hell will be the recompense of you (all)- an ample recompense.
Pickthal	He said: Go, and whosoever of them followeth thee - lo! hell will be your payment, ample payment.
Arberry	Said He, 'Depart! Those of them that follow thee -- surely Gehenna shall be your recompense, an ample recompense!
Shakir	He said: Be gone! for whoever of them will follow you, then surely hell is your recompense, a full recompense:
Sarwar	God said, "Go away. All those who follow you will have hell as ample recompense for their deeds.
Khalifa	He said, "Then go; you and those who follow you will end up in Hell as your requital; an equitable requital.
Hilali/Khan	(Allah) said: "Go, and whosoever of them follows you, surely! Hell will be the recompense of you (all) an ample recompense.
H/K/Saheeh	[Allah] said, "Go, for whoever of them follows you, indeed Hell will be the recompense of you an ample recompense.
Malik	Allah said: "Go away! Hell is your reward, and the reward of those who follow you, an ample reward it shall be.[63]
QXP	God said, "Go! But whoever of them follows you, Hell will be the reward for all of you, an ample recompense."
Maulana Ali	He said: Be gone! whoever of them follows thee surely hell is your recompense, a full recompense.
Free Minds	He said: "Go, and whoever follows you from them. Hell shall be the reward to you all, a reward well deserved."
Qaribullah	'Begone! ' said He. 'Indeed, Gehenna is your recompense, and the reward of those who follow you, an ample recompense.

George Sale	God answered, be gone, I grant thee respite: But whosoever of them shall follow thee, hell shall surely be your reward;
JM Rodwell	He said, "Begone; but whosoever of them shall follow thee, verily, Hell shall be your recompense; an ample recompense!

Asad	[God] answered: "Go [the way thou hast chosen]! But as for such of them as shall follow thee - behold, hell will be the recompense of you [all], a recompense most ample!

al-Isra' 017:064

‏17:64 واستفزز من استطعت منهم بصوتك واجلب عليهم بخيلك ورجلك وشاركهم في الاموال والاولاد وعدهم ومايعدهم الشيطان الا غرورا

Transliteration	Waistafziz mani istataAAta minhum bisawtika waajlib AAalayhim bikhaylika warajlika washarik-hum fee al-amwali waal-awladi waAAidhum wama yaAAiduhumu alshshaytanu illa ghurooran
Literal	And harass/disturb with your voice/noise whom you were able from them, and gather/urge on them with your horses/horsemen, and your men, and share them/be a partner with them in the properties/possessions/wealths, and the children, and promise them. And the devil does not promise them except deceit/temptation.

Yusuf Ali	"Lead to destruction those whom thou canst among them, with thy (seductive) voice; make assaults on them with thy cavalry and thy infantry; mutually share with them wealth and children; and make promises to them." But Satan promises them nothing but deceit.
Pickthal	And excite any of them whom thou canst with thy voice, and urge thy horse and foot against them, and be a partner in their wealth and children, and promise them. Satan promiseth them only to deceive.
Arberry	And startle whomsoever of them thou canst with thy voice; and rally against them thy horsemen and thy foot, and share with them in their wealth and their children, and promise them!' But Satan promises them naught, except delusion.
Shakir	And beguile whomsoever of them you can with your voice, and collect against them your forces riding and on foot, and share with them in wealth and children, and hold out promises to them; and the Shaitan makes not promises to them but to deceive:
Sarwar	Draw anyone of them you can into sin by your voice and by your cavalry and infantry, share their property and children with them and make promises to them. Your promises are all lies.
Khalifa	"You may entice them with your voice, and mobilize all your forces and all your men against them, and share in their money and children, and promise them. Anything the devil promises is no more than an illusion.
Hilali/Khan	"And Istafziz (literally means: befool them gradually) those whom you can among them with your voice (i.e. songs, music, and any other call for Allahs disobedience), make assaults on them with your cavalry and your infantry, mutually share with them wealth and children (by tempting them to earn money by illegal ways usury, etc., or by committing illegal sexual intercourse, etc.), and make promises to them." But Satan promises them nothing but deceit.
H/K/Saheeh	And incite [to senselessness] whoever you can among them with your voice and assault them with your horses and foot soldiers and become a partner in their wealth and their children and promise them." But Satan does not promise them except delusion.
Malik	You may try to allure whomsoever you can with your seductive voice, muster against them all your cavalry and infantry, be their partner in their riches and their children, and promise them what you will - the promises of Satan are nothing but deception[64]
QXP	"Tempt and allure them with your voice such of them as you can (through the media and show biz, and propaganda against the Truth.) You may prompt them into armed conflicts, and entice them with monetary help, business partnerships and ready loans. You may misguide the children with detrimental educational programs, and counter-productive recreation. And hold out promises to them." Whatever Satan promises them is but meant to deceive their minds.
Maulana Ali	And incite whom thou canst of them with thy voice, and collect against them thy horse and thy foot, and share with them in wealth and children, and promise them. And the devil promises them only to deceive.
Free Minds	"And entice whoever you can of them with your voice, and mobilize all your forces and men against them, and you may share with them in their money and children, and promise them." But the devil promises nothing but deceit.
Qaribullah	Rouse with your voice whoever you are able from among them. Rally against them your cavalry and those on foot. Share their wealth and children with them, and promise them. ' But satan promises them nothing except delusion.

George Sale	an ample reward for your demerits! And intice to vanity such of them as thou canst, by thy voice; and assault them on all sides with thy horsemen and thy footmen; and partake with them in their riches, and their children; and make them promises; -- but the devil shall make them no other than deceitful promises: --
JM Rodwell	And entice such of them as thou canst by thy voice; assault them with thy horsemen and thy footmen; be their partner in their riches and in their children, and make them promises: but Satan shall make them only deceitful promises.

Asad	Entice, then, with thy voice such of them as thou canst, and bear upon them with all thy horses and all thy men," and be their partner in [all sins relating to] worldly goods and children," and hold out [all manner of] promises to them: and [they will not know that] whatever Satan promises them is but meant to delude the mind."

al-Isra' 017:065

‏17:65 ان عبادي ليس لك عليهم سلطان وكفى بربك وكيلا

Transliteration	Inna AAibadee laysa laka AAalayhim sultanun wakafa birabbika wakeelan
Literal	That (E) My worshippers/slaves power/control is not for you over them (you have no power/control over My worshippers/slaves). And enough/sufficient with God (as) a guardian/protector .

Yusuf Ali	"As for My servants, no authority shalt thou have over them:" Enough is thy Lord for a Disposer of affairs.
Pickthal	Lo! My (faithful) bondmen - over them thou hast no power, and thy Lord sufficeth as (their) guardian.
Arberry	'Surely over My servants thou shalt have no authority.' Thy Lord suffices as a guardian.
Shakir	Surely (as for) My servants, you have no authority over them; and your Lord is sufficient as a Protector.
Sarwar	You have no authority over My servants. Your Lord is a Sufficient Protector."
Khalifa	"As for My servants, you have no power over them." Your Lord suffices as an advocate.
Hilali/Khan	"Verily! My slaves (i.e the true believers of Islamic Monotheism), you have no authority over them. And All-Sufficient is your Lord as a Guardian."
H/K/Saheeh	Indeed, over My [believing] servants there is for you no authority. And sufficient is your Lord as Disposer of affairs.
Malik	- as for My servants, you shall have no authority over them. Your Lord is sufficient as their Guardian."[65]
QXP	"Behold, you shall have no power over My faithful servants. And your Lord suffices as their Guardian." (15:40-42).
Maulana Ali	My servants -- thou has surely no authority over them. And thy Lord suffices as having charge of affairs.
Free Minds	"As for My servants, you will have no power over them." And your Lord suffices as a Caretaker.
Qaribullah	'Over My worshipers you shall have no authority. ' Your Lord is their Sufficing Guardian.

George Sale	As to my servants, thou shalt have no power over them; for thy Lord is a sufficient protector of those who trust in Him.
JM Rodwell	As to my servants, no power over them shalt thou have; And thy Lord will be their sufficient guardian."

Asad	"[And yet,] behold, thou shalt have no power over [such of] My servants [as place their trust in Me]:eo for none is as worthy of trust as thy Sustainer."

al-Isra' 017:066

‏17:66 ربكم الذي يزجي لكم الفلك في البحر لتبتغوا من فضله انه كان بكم رحيما

Transliteration	Rabbukumu allathee yuzjee lakumu alfulka fee albahri litabtaghoo min fadlihi innahu kana bikum raheeman
Literal	Your Lord (is) who drives/pushes for you the ships in the sea/ocean , to desire on them from His grace/favour , that He truly was/is with you merciful.

Yusuf Ali	Your Lord is He That maketh the Ship go smoothly for you through the sea, in order that ye may seek of his Bounty. For he is unto you most Merciful.
Pickthal	(O mankind), your Lord is He Who driveth for you the ship upon the sea that ye may seek of His bounty. Lo! He was ever Merciful toward you.
Arberry	Your Lord it is who drives for you the ships on the sea that you may seek His bounty; surely He is All-compassionate towards you.
Shakir	Your Lord is He Who speeds the ships for you in the sea that you may seek of His grace; surely He is ever Merciful to you.
Sarwar	Your Lord who causes the ships to sail on the sea so that you may seek His bounty is certainly All-merciful to you.
Khalifa	Your Lord is the One who causes the ships to float on the ocean, that you may seek His bounties. He is Most Merciful towards you.
Hilali/Khan	Your Lord is He Who drives the ship for you through the sea, in order that you may seek of His Bounty. Truly! He is Ever Most Merciful towards you.
H/K/Saheeh	It is your Lord who drives the ship for you through the sea that you may seek of His bounty. Indeed, He is ever, to you, Merciful.
Malik	Your Lord is the One Who drives your ships across the ocean, so that you may seek His bounty; indeed He is ever Merciful to you.[66]
QXP	(O Mankind, be mindful of your Lord to ward of your selfish desire). Your Sustainer is He Who causes the ships to move onward for you through the sea that you may seek of His bounty. Verily, He is Most Gracious towards you.
Maulana Ali	Your Lord is He who speeds the ships for you in the sea that you may seek of His grace. Surely He is ever Merciful to you.
Free Minds	Your Lord in the One Who drives the ships for you in the sea so that you may seek of His bounty. He is Most Merciful towards you.
Qaribullah	It is your Lord who drives your ships at sea so that you may seek His bounty. He is indeed the Most Merciful towards you.

George Sale	It is your Lord who driveth forward the ships for you in the sea, that ye may seek to enrich your selves of his abundance by commerce; for He is merciful towards you.
JM Rodwell	It is your Lord who speedeth onward the ships for you in the sea, that ye may seek of his abundance; for he is merciful towards you.

Asad	YOUR SUSTAINER is He who causes ships to move onward for you through the sea, so that you might go about in quest of some of His bounty: verily, a dispenser of grace is He unto you.

al-Isra' 017:067

‏17:67 واذا مسكم الضر في البحر ضل من تدعون الا اياه فلما نجاكم الى البر اعرضتم وكان الانسان كفورا

Transliteration	Wa-itha massakumu alddurru fee albahri dalla man tadAAoona illa iyyahu falamma najjakum ila albarri aAAradtum wakana al-insanu kafooran
Literal	And if the harm touched you in the sea/ocean , whom you call (was) lost, except (only) Him, so when He saved/rescued you to the shore/land, you objected/turned away; and the human/mankind was/is (an insistent) disbeliever.

Yusuf Ali	When distress seizes you at sea, those that ye call upon - besides Himself - leave you in the lurch! but when He brings you back safe to land, ye turn away (from Him). Most ungrateful is man!
Pickthal	And when harm toucheth you upon the sea, all unto whom ye cry (for succour) fail save Him (alone), but when He bringeth you safe to land, ye turn away, for man was ever thankless.
Arberry	And when affliction visits you upon the sea, then there go astray those on whom you call except Him; and when He delivers you to land, you turn away; man is ever unthankful.
Shakir	And when distress afflicts you in the sea, away go those whom you call on except He; but when He brings you safe to the land, you turn aside; and man is ever ungrateful.
Sarwar	If you are afflicted by hardships in the middle of the sea, it would be an error to call anyone other than Him for help. When God saves you from such difficulties, you turn away from Him. The human being has always been ungrateful.
Khalifa	If you are afflicted in the middle of the sea, you forget your idols and sincerely implore Him alone. But as soon as He saves you to the shore, you revert. Indeed, the human being is unappreciative.
Hilali/Khan	And when harm touches you upon the sea, those that you call upon besides Him vanish from you except Him (Allah Alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful.
H/K/Saheeh	And when adversity touches you at sea, lost are [all] those you invoke except for Him. But when He delivers you to the land, you turn away [from Him]. And ever is man ungrateful.
Malik	Whenever any adversity strikes you at sea, all those to whom you pray besides Him forsake you except He; yet when He brings you safe to the land, you turn your backs upon Him. Indeed, man is ever ungrateful.[67]
QXP	(You hardly think that His Laws are changeless and, therefore, trustworthy.) When harm touches you on the sea, those you call upon besides Him, leave you in the lurch! (You try to save the ship according to Our Laws and forget superstitions). But when He brings you safely ashore, you turn aside and forget Him. The fact is, that the unguided human is ever ungrateful.
Maulana Ali	And when distress afflicts you in the sea, away go those whom you call on except He; but when He brings you safe to the land, you turn away. And man is ever ungrateful.
Free Minds	And if harm should afflict you at sea, then all those whom you called on besides Him suddenly vanish from you except for Him. So when He saves you to dry land, you turn away. Mankind is ever ungrateful.
Qaribullah	When misfortune befalls you at sea, all except He of those to whom you supplicate forsake you; yet when He delivers you safely to the land, you turn away. The human is unthankful.

George Sale	When a misfortune befalleth you at sea, the false deities whom ye invoke are forgotten by you, except Him alone: Yet when He bringeth you safe to dry land, ye retire afar off from Him, and return to your idols; for man is ungrateful.
JM Rodwell	When a misfortune befalleth you out at sea, they whom ye invoke are not to be found: God alone is there: yet when he bringeth you safe to dry land, ye place yourselves at a distance from Him. Ungrateful is man.

Asad	And whenever danger befalls you at sea, all those [powers] that you are wont to invoke forsake you, [and nothing remains for you] save Him: but as soon as He has brought you safe ashore, you turn aside [and forget Him]-for, indeed, bereft of all gratitude is man!

al-Isra' 017:068

‏17:68 افامنتم ان يخسف بكم جانب البر او يرسل عليكم حاصبا ثم لاتجدوا لكم وكيلا

Transliteration	Afaamintum an yakhsifa bikum janiba albarri aw yursila AAalaykum hasiban thumma la tajidoo lakum wakeelan
Literal	So (did) you become safe/secure that (E) he caves in with you the land's/shore's side/direction, or He sends on you a violent wind carrying pebbles and hail , then you do not find for you a guardian/protector ?

Yusuf Ali	Do ye then feel secure that He will not cause you to be swallowed up beneath the earth when ye are on land, or that He will not send against you a violent tornado (with showers of stones) so that ye shall find no one to carry out your affairs for you?
Pickthal	Feel ye then secure that He will not cause a slope of the land to engulf you, or send a sand-storm upon you, and then ye will find that ye have no protector?
Arberry	Do you feel secure that He will not cause the shore to swallow you up, or loose against you a squall of pebbles, then you will find no guardian for you?
Shakir	What! Do you then feel secure that He will not cause a tract of land to engulf you or send on you a tornado? Then you shall not find a protector for yourselves.
Sarwar	Do you feel secure that We will not cause a part of the land to sink or engulf you with sand storms when you would find no one to protect you?.
Khalifa	Have you guaranteed that He will not cause the land, on shore, to swallow you? Or, that He will not send upon you a tempest, then you find no protector?
Hilali/Khan	Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a violent sand-storm? Then, you shall find no Wakeel (guardian one to guard you from the torment).
H/K/Saheeh	Then do you feel secure that [instead] He will not cause a part of the land to swallow you or send against you a storm of stones? Then you would not find for yourselves an advocate.
Malik	Are you confident that He will not cave in the land beneath you, or let loose a deadly tornado upon you? Then you may not find anyone to protect you.[68]
QXP	(You forget that His Laws apply to land as they do to the entire Universe.) Can you then, ever feel sure that He will not cause the dry land to engulf you, or let loose upon you a deadly storm, whereupon you find none to be your protector?
Maulana Ali	Do you then feel secure that He will not bring you low on a tract of land, or send on you a violent wind? Then you will not find a protector for yourselves;
Free Minds	Are you confident that He will not cause this side of the land to swallow you up, or that He would not send a violent storm against you? Then you will find no caretaker for yourselves.
Qaribullah	Do you feel secure that He will not cause the shore to swallow you, or let loose a squall of pebbles upon you? Then you shall find no guardian for yourself.

George Sale	Are ye therefore secure that He will not cause the dry land to swallow you up, or that He will not send against you a whirlwind driving the sands to overwhelm you? Then shall ye find none to protect you.
JM Rodwell	What! are ye sure, then, that he will not cleave the sides of the earth for you? or that he will not send against you a whirlwind charged with sands? Then shall ye find no protector.

Asad	Can you, then, ever feel sure that He will not cause a tract of dry land to swallow you up, or let loose upon you a deadly stormwind,e' whereupon you would find none to be your protector?

al-Isra' 017:069

‏17:69 ام امنتم ان يعيدكم فيه تارة اخرى فيرسل عليكم قاصفا من الريح فيغرقكم بما كفرتم ثم لاتجدوا لكم علينا به تبيعا

Transliteration	Am amintum an yuAAeedakum feehi taratan okhra fayursila AAalaykum qasifan mina alrreehi fayughriqakum bima kafartum thumma la tajidoo lakum AAalayna bihi tabeeAAan
Literal	Or (did) you become safe/secure that (E) He returns/repeats you in it once/another again? So He sends on you a severe wind that breaks every thing in its path from the wind, so He drowns/sinks you because (of) what you disbelieved, then you do not find on Us with it a victorior/follower.

Yusuf Ali	Or do ye feel secure that He will not send you back a second time to sea and send against you a heavy gale to drown you because of your ingratitude, so that ye find no helper. Therein against Us?
Pickthal	Or feel ye secure that He will not return you to that (plight) a second time, and send against you a hurricane of wind and drown you for your thanklessness, and then ye will not find therein that ye have any avenger against Us?
Arberry	Or do you feel secure that He will not send you back into it a second time, and loose against you a hurricane of wind and drown you for your thanklessness, then you will find no prosecutor for you against Us?
Shakir	Or, do you feel secure that He will (not) take you back into it another time, then send on you a fierce gale and thus drown you on account of your ungratefulness? Then you shall not find any aider against Us in the matter.
Sarwar	Do you feel secure that We will not drive you back to the sea, send a fierce gale to you, and cause you to drown because of your disbelief when you would not be able to find anyone who would intercede for you with Us?
Khalifa	Have you guaranteed that He will not return you to the sea another time, then send upon you a storm that drowns you because of your disbelief? Once this happens, we will not give you another chance.
Hilali/Khan	Or do you feel secure that He will not send you back a second time to sea and send against you a hurricane of wind and drown you because of your disbelief, then you will not find any avenger therein against Us?
H/K/Saheeh	Or do you feel secure that He will not send you back into the sea another time and send upon you a hurricane of wind and drown you for what you denied? Then you would not find for yourselves against Us an avenger.
Malik	Or, are you confident that when again you go back to sea He will not smite you with a violent tempest and drown you for your thanklessness? If that happens, then you will not find anyone who can question Us regarding this end of yours.[69]
QXP	Or can you feel sure that He will not return you to that plight a second time, and then let loose upon you a raging tempest and cause you to drown in requital for your ingratitude? And then, you will find none to help you against Our Laws. (Life is too short and too unpredictable to postpone for tomorrow the good you can do today).
Maulana Ali	Or, do you feel secure that He will not take you back into it another time, then send on you a fierce gale and thus overwhelm you for your ungratefulness? Then you will not find any aider against Us in the matter.
Free Minds	Or are you confident that He would not send you back again in it, then He would send against you a violent wind and cause you to drown for your rejection? Then you will not find a second chance with Us.
Qaribullah	Or, do you feel secure that He will not send you back into it a second time, and send against you a violent tempest and drown you because of disbelief? Then you shall find no prosecutor (to help) you against Us.

George Sale	Or are ye secure that He will not cause you again to commit your selves to the sea another time, and send against you a tempestuous wind, and drown you; for that ye have been ungrateful? Then shall ye find none to defend you against Us, in that distress.
JM Rodwell	Or are ye sure that he will not cause you to put back to sea a second time, and send against you a storm blast, and drown you, for that ye have been thankless? Then shall ye find no helper against us therein.

Asad	Or can you, perchance, feel sure that He will not make you put back to sea 12 once again, and then let loose upon you a raging tempest and cause you to drown in requital of your ingratitude - whereupon you would find none to uphold you against Us?

al-Isra' 017:070

‏17:70 ولقد كرمنا بني ادم وحملناهم في البر والبحر ورزقناهم من الطيبات وفضلناهم على كثير ممن خلقنا تفضيلا

Transliteration	Walaqad karramna banee adama wahamalnahum fee albarri waalbahri warazaqnahum mina alttayyibati wafaddalnahum AAala katheerin mimman khalaqna tafdeelan
Literal	And We had honoured Adam's sons and daughters, and We carried/lifted them in the land/shore, and the sea/ocean , and We provided for them from the goodnesses , and We preferred/favoured them over many from whom We created preference/favour.

Yusuf Ali	We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation.
Pickthal	Verily we have honoured the Children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom We created with a marked preferment.
Arberry	We have honoured the Children of Adam and carried them on land and sea, and provided them with good things, and preferred them greatly over many of those We created.
Shakir	And surely We have honored the children of Adam, and We carry them in the land and the sea, and We have given them of the good things, and We have made them to excel by an appropriate excellence over most of those whom We have created.
Sarwar	We have honored the children of Adam, carried them on the land and the sea, given them pure sustenance and exalted them above most of My creatures.
Khalifa	We have honored the children of Adam, and provided them with rides on land and in the sea. We provided for them good provisions, and we gave them greater advantages than many of our creatures.
Hilali/Khan	And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Taiyibat (lawful good things), and have preferred them above many of those whom We have created with a marked preference.
H/K/Saheeh	And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.
Malik	It is Our favor that We have honored the children of Adam, blessed them with conveyances on land and sea, provided them with good and pure things and exalted them above many of Our creatures.[70]
QXP	Now indeed, We have conferred dignity on the children of Adam (as a birth right, regardless of where the child is born). And provided them with transport on land and sea and given them decent things of life. And We have favored the humans far above a great many of Our creation.
Maulana Ali	And surely We have honoured the children of Adam, and We carry them in the land and the sea, and We provide them with good things, and We have made them to excel highly most of those whom We have created.
Free Minds	And We have honoured the Children of Adam and carried them in the land and the sea, and We have provided for them of the good things, and We have preferred them over many of those We created in a marked preference.
Qaribullah	We have honored the children of Adam and carried them on both land and sea. We have provided them with good things and greatly preferred them above much of Our creation.

George Sale	And now have We honoured the children of Adam by sundry peculiar privileges and endowments; and We have given them conveniencies of carriage by land and by sea, and have provided food for them of good things; and We have preferred them before many of our creatures which We have created, by granting them great prerogatives.
JM Rodwell	And now have we honoured the children of Adam: by land and by sea have we carried them: food have we provided for them of good things, and with endowments beyond many of our creatures have we endowed them.

Asad	NOW, INDEED, We have conferred dignity on the children of Adam," and borne them over land and sea, and provided for them sustenance out of the good things of life, and favoured them far above most of Our creation:

al-Isra' 017:071

‏17:71 يوم ندعو كل اناس بامامهم فمن اوتي كتابه بيمينه فاولئك يقرؤون كتابهم ولايظلمون فتيلا

Transliteration	Yawma nadAAoo kulla onasin bi-imamihim faman ootiya kitabahu biyameenihi faola-ika yaqraoona kitabahum wala yuthlamoona fateelan
Literal	A day/time We call every people with their leader/example, so who was given/brought his Book/judgment with his right (hand), so those read their Book/judgment , and they are not being caused injustice to/oppressed (the equivalent of) a cleft in a seed/a twine/a wick.

Yusuf Ali	One day We shall call together all human beings with their (respective) Imams: those who are given their record in their right hand will read it (with pleasure), and they will not be dealt with unjustly in the least.
Pickthal	On the day when We shall summon all men with their record, whoso is given his book in his right hand - such will read their book and they will not be wronged a shred.
Arberry	On the day when We shall call all men with their record, and whoso is given his book in his right hand -- those shall read their book, and they shall not be wronged a single date-thread.
Shakir	(Remember) the day when We will call every people with their Imam; then whoever is given his book in his right hand, these shall read their book; and they shall not be dealt with a whit unjustly.
Sarwar	On the day when We call every nation with their leaders, those whose record of deeds are given to their right hands will read the book and the least wrong will not be done to them.
Khalifa	The day will come when we summon every people, together with their record. As for those who are given a record of righteousness, they will read their record and will not suffer the least injustice.
Hilali/Khan	(And remember) the Day when We shall call together all human beings with their (respective) Imam (their Prophets, or their records of good and bad deeds, or their Holy Books like the Quran, the Taurat (Torah), the Injeel (Gospel), etc.). So whosoever is given his record in his right hand, such will read their records, and they will not be dealt with unjustly in the least.
H/K/Saheeh	[Mention, O Muúammad], the Day We will call forth every people with their record [of deeds]. Then whoever is given his record in his right hand those will read their records, and injustice will not be done to them, [even] as much as a thread [inside the date seed].
Malik	Just imagine the scene of that Day when We shall call every community with their respective Imams (leaders): then those who will be given their ‘book of deeds’ in their right hand will read it with pleasure and they will not be wronged in the least.[71]
QXP	But one Day We shall summon all human beings with their records. One who is given his record in the right hand will read it in jubilation. This will be a symbol of success for them, and they will receive their rewards without the least reduction.
Maulana Ali	On the day when We shall call every people with their leader: then whoever is given his book in his right hand, these will read their book; and they will not be dealt with a whit unjustly.
Free Minds	The Day We call every people by their Scripture. Then, whoever are given their record by their right, they will relate their record, and they will not be wronged in the least.
Qaribullah	On the Day when We call all the people with their record, whosoever is given his book in his right hand shall read their book, and they shall not be wronged by as much as a single datefiber.

George Sale	On a certain day We will call all men to judgement with their respective leader: And whosoever shall have his book given him into his right hand, they shall read their book with joy and satisfaction; and they shall not be wronged a hair.
JM Rodwell	One day we will summon all men with their leaders: they whose book shall be given into their right hand, shall read their book, and not be wronged a thread:

Asad	[but] one Day We shall summon all human beings [and judge them] according to the conscious disposition which governed their deeds [in life]:" whereupon they whose record shall be placed in their right hand'-it is they who will read their record [with happiness]. Yet none shall be wronged by as much as a hair's breadth:'

al-Isra' 017:072

‏17:72 ومن كان في هذه اعمى فهو في الاخرة اعمى واضل سبيلا

Transliteration	Waman kana fee hathihi aAAma fahuwa fee al-akhirati aAAma waadallu sabeelan
Literal	And who was in this blind/confused , so he is in the end (other life) blind/confused, and more misguided (in) a way/path .

Yusuf Ali	But those who were blind in this world, will be blind in the hereafter, and most astray from the Path.
Pickthal	Whoso is blind here will be blind in the Hereafter, and yet further from the road.
Arberry	And whosoever is blind in this world shall be blind in the world to come, and he shall be even further astray from the way.
Shakir	And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way.
Sarwar	Those who are blind in this life will also be blind in the life to come and in terrible error.
Khalifa	As for those who are blind in this life, they will be blind in the Hereafter; even a lot worse.
Hilali/Khan	And whoever is blind in this world (i.e., does not see Allahs Signs and believes not in Him), will be blind in the Hereafter, and more astray from the Path.
H/K/Saheeh	And whoever is blind in this [life] will be blind in the Hereafter and more astray in way.
Malik	But those who have played blind in this world will be blind in the hereafter, rather worse than blind in finding the Way to Salvation.[72]
QXP	Whoever is blind of heart here will be blind in the life to come as well, and yet further astray (from Divine Grace). (Individuals and nations who are blind of reason live in misery in this world, and no amount of wishful thinking will take them to Paradise).
Maulana Ali	And whoever is blind in this (world) he will be blind in the Hereafter, and further away from the path.
Free Minds	And whosoever is blind in this, then he will be blind in the Hereafter and more astray from the path.
Qaribullah	But he who is blind in this life, shall be blind in the Everlasting Life and will be further astray from the Path.

George Sale	And whoever hath been blind in this life, shall be also blind in the next, and shall wander more widely from the path of salvation.
JM Rodwell	And he who has been blind here, shall be blind hereafter, and wander yet more from the way.

Asad	for whoever is blind [of heart] in this [world] will be blind in the life to come [as well], and still farther astray from the path [of truth]."

al-Isra' 017:073

‏17:73 وان كادوا ليفتنونك عن الذي اوحينا اليك لتفتري علينا غيره واذا لاتخذوك خليلا

Transliteration	Wa-in kadoo layaftinoonaka AAani allathee awhayna ilayka litaftariya AAalayna ghayrahu wa-ithan laittakhathooka khaleelan
Literal	And if they were about to/almost to misguide/seduce/mislead you (E) (away) from what We inspired/transmitted to you, to fabricate/cut and split on (about) Us other than it, and then they would have taken you (as) a faithful , close friend .

Yusuf Ali	And their purpose was to tempt thee away from that which We had revealed unto thee, to substitute in our name something quite different; (in that case), behold! they would certainly have made thee (their) friend!
Pickthal	And they indeed strove hard to beguile thee (Muhammad) away from that wherewith We have inspired thee, that thou shouldst invent other than it against Us; and then would they have accepted thee as a friend.
Arberry	Indeed they were near to seducing thee from that We revealed to thee, that thou mightest forge against Us another, and then they would surely have taken thee as a friend;
Shakir	And surely they had purposed to turn you away from that which We have revealed to you, that you should forge against Us other than that, and then they would certainly have taken you for a friend.
Sarwar	(Such blind ones) try to confuse what We have revealed to you so that they may falsely ascribe to Us something other than the true revelation and thus establish friendship with you.
Khalifa	They almost diverted you from the revelations we have given you. They wanted you to fabricate something else, in order to consider you a friend.
Hilali/Khan	Verily, they were about to tempt you away from that which We have revealed (the Quran) unto you (O Muhammad SAW), to fabricate something other than it against Us, and then they would certainly have taken you a friend!
H/K/Saheeh	And indeed, they were about to tempt you away from that which We revealed to you in order to [make] you invent about Us something else; and then they would have taken you as a friend.
Malik	O Muhammad! These people have tried to entice you from Our revelations, hoping that you might fabricate something in Our name. Had you done that, they would have made you their friend.[73]
QXP	And, behold, they endeavor to tempt you away (O Prophet) from what We reveal to you (and make compromises in return for accepting you as the King of Arabia and a Prophet) if you invented something of their liking (like authorizing the worship of their false deities or taking back the equality of humans) in Our Name. (17:46).
Maulana Ali	And surely they had purposed to turn thee away from that which We have revealed to thee, that thou shouldst forge against Us other than that, and then they would have taken thee for a friend.
Free Minds	And they nearly diverted you from what We inspired to you so that you would fabricate something different against Us, and then they would have taken you as a friend!
Qaribullah	Indeed, they were near to seducing you from that We revealed to you, so that you might forge against Us another, and then they would surely have taken you as a friend;

George Sale	It wanted little but the unbelievers had tempted thee to swerve from the instructions which We had revealed unto thee, that thou shouldest devise concerning Us a different thing; and then would they have taken thee for their friend:
JM Rodwell	And, verily, they had well nigh beguiled thee from what we revealed to thee, and caused thee to invent some other thing in our name: but in that case they would surely have taken thee as a friend;

Asad	AND,. behold, they [who have gone astray] endeavour to tempt thee away from all [the truth] with which We have inspired thee, [O Prophet,] with a view to making thee invent something else in Our name - in which case they would surely have made thee their friend!'

al-Isra' 017:074

‏17:74 ولولا ان ثبتناك لقد كدت تركن اليهم شيئا قليلا

Transliteration	Walawla an thabbatnaka laqad kidta tarkanu ilayhim shay-an qaleelan
Literal	And were it not for that We encouraged/stabilized you, you would have (E) (been) almost to lean towards to them a little/small thing.195

Yusuf Ali	And had We not given thee strength, thou wouldst nearly have inclined to them a little.
Pickthal	And if We had not made thee wholly firm thou mightest almost have inclined unto them a little.
Arberry	and had We not confirmed thee, surely thou wert near to inclining unto them a very little;
Shakir	And had it not been that We had already established you, you would certainly have been near to incline to them a little;
Sarwar	Had We not strengthened your faith you might have relied on them some how.
Khalifa	If it were not that we strengthened you, you almost leaned towards them just a little bit.
Hilali/Khan	And had We not made you stand firm, you would nearly have inclined to them a little.
H/K/Saheeh	And if We had not strengthened you, you would have almost inclined to them a little.
Malik	Had We not strengthened your faith, you might have made some compromise with them.[74]
QXP	Their pressure was so intense that, without firm Conviction that brings Our support, you might have inclined toward them a little. (10:15), (11:113), (68:9).
Maulana Ali	And if We had not made thee firm, thou mightest have indeed included to them a little;
Free Minds	And if We had not made you stand firm, you were about to lean towards them a little bit.
Qaribullah	and if We had not fortified you, you would have been very slightly inclining towards them;

George Sale	And unless We had confirmed thee, thou hadst certainly been very near inclining unto them a little.
JM Rodwell	And had we not settled thee, thou hadst well nigh leaned to them a little:

Asad	And 'had We not made thee firm [in faith], thou might have inclined to them a little'-

al-Isra' 017:075

‏17:75 اذا لاذقناك ضعف الحياة وضعف الممات ثم لاتجد لك علينا نصيرا

Transliteration	Ithan laathaqnaka diAAfa alhayati wadiAAfa almamati thumma la tajidu laka AAalayna naseeran
Literal	Then We would have made you taste/experience double the life , and double the death/time of death, then you do not find a victorior/savior on (from) Us.

Yusuf Ali	In that case We should have made thee taste an equal portion (of punishment) in this life, and an equal portion in death: and moreover thou wouldst have found none to help thee against Us!
Pickthal	Then had we made thee taste a double (punishment) of living and a double (punishment) of dying, then hadst thou found no helper against Us.
Arberry	then would We have let thee taste the double of life and the double of death; and then thou wouldst have found none to help thee against Us.
Shakir	In that case We would certainly have made you to taste a double (punishment) in this life and a double (punishment) after death, then you would not have found any helper against Us.
Sarwar	Had you done so, We would certainly have made you face double punishment in this life and after your death and you would have found none to help you.
Khalifa	Had you done that, we would have doubled the retribution for you in this life, and after death, and you would have found no one to help you against us.
Hilali/Khan	In that case, We would have made you taste a double portion (of punishment) in this life and a double portion (of punishment) after death. And then you would have found none to help you against Us.
H/K/Saheeh	Then [if you had], We would have made you taste double [punishment in] life and double [after] death. Then you would not find for yourself against Us a helper.
Malik	In such a case We would have given you double punishment in this life and in the life hereafter. Then you would have found no helper against Our wrath.[75]
QXP	Had you inclined toward them, We would have doubled the retribution for you in this life and after death, and you would have found no one to help you against Our Law of Requital.
Maulana Ali	Then We would have made thee taste a double (punishment) in life and a double (punishment) after death, and then thou wouldst not have found any helper against Us.
Free Minds	Then, We would have made you taste double the retribution in this life and double the retribution in death. And then you would not find for yourself any victor against Us.
Qaribullah	then We would have let you taste the double of life and death; and you would have found none to help you against Us.

George Sale	Then would We surely have caused thee to taste the punishment of life, and the punishment of death; and thou shouldest not have found any to protect thee against Us.
JM Rodwell	In that case we would surely have made thee taste of woe in life and of woe in death: then thou shouldest not have found a helper against us.

Asad	in which case We would indeed have made thee taste double [chastisement] in life and double [chastisement] after death,° and thou wouldst have found none to succour thee against Us!

al-Isra' 017:076

‏17:76 وان كادوا ليستفزونك من الارض ليخرجوك منها واذا لايلبثون خلافك الا قليلا

Transliteration	Wa-in kadoo layastafizzoonaka mina al-ardi liyukhrijooka minha wa-ithan la yalbathoona khilafaka illa qaleelan
Literal	And if they were about to/almost to scare to drive you out from the land to bring/drive you out from it, and then they do not remain/wait behind you except little.

Yusuf Ali	Their purpose was to scare thee off the land, in order to expel thee; but in that case they would not have stayed (therein) after thee, except for a little while.
Pickthal	And they indeed wished to scare thee from the land that they might drive thee forth from thence, and then they would have stayed (there) but a little after thee.
Arberry	Indeed they were near to startling thee from the land, to expel thee from it, and then they would have tarried after thee only a little --
Shakir	And surely they purposed to unsettle you from the land that they might expel you from it, and in that case they will not tarry behind you but a little.
Sarwar	They try to annoy you so that they can expel you from the land. Had they been successful, no one would have been left behind except a few.
Khalifa	They almost banished you from the land to get rid of you, so they could revert as soon as you left.
Hilali/Khan	And Verily, they were about to frighten you so much as to drive you out from the land. But in that case they would not have stayed (therein) after you, expcept for a little while.
H/K/Saheeh	And indeed, they were about to drive you from the land to evict you therefrom. And then [when they do], they will not remain [there] after you, except for a little.
Malik	They almost scare you off the land, to expel you from it. If they do so, they will not be able to stay here much longer after you.[76]
QXP	Since they saw that they could not persuade you, they wished to drive you out (of Madinah as well.) If they had done that, (they would have lost the stabilizing force of your presence), and would have annihilated one another in a short while.
Maulana Ali	And surely they purposed to unsettle thee from the land that they might expel thee from it, and then they will not tarry after thee but a little.
Free Minds	And they nearly frightened you to drive you out of the land. But in that case, they would have shortly been destroyed after you were gone.
Qaribullah	They very nearly provoked you to drive you out of the land, but they would have only lingered for a little while after you.

George Sale	The unbelievers had likewise almost caused thee to depart the land, that they might have expelled thee thence: But then should they not have tarried therein after thee, except a little while.
JM Rodwell	And truly they had almost caused thee to quit the land, in order wholly to drive thee forth from it: but then, themselves should have tarried but a little after thee.

Asad	And [since they see that they cannot persuade thee,] they endeavour to estrange thee from the land [of thy birth]9' with a view to driving thee away from ,it-but, then, after thou wilt have left, 92 they themselves will not remain [in it] for more than a little while:

al-Isra' 017:077

‏17:77 سنة من قد ارسلنا قبلك من رسلنا ولاتجد لسنتنا تحويلا

Transliteration	Sunnata man qad arsalna qablaka min rusulina wala tajidu lisunnatina tahweelan
Literal	A law/manner (of) whom We had sent before you from Our messengers, and you do not find for Our law/manner a change/removal .

Yusuf Ali	(This was Our) way with the messengers We sent before thee: thou wilt find no change in Our ways.
Pickthal	(Such was Our) method in the case of those whom We sent before thee (to mankind), and thou wilt not find for Our method aught of power to change.
Arberry	the wont of those We sent before thee of Our Messengers; thou wilt find no change to Our wont.
Shakir	(This is Our) course with regard to those of Our messengers whom We sent before you, and you shall not find a change in Our course.
Sarwar	This was Our tradition with Our Messengers who lived before you, and you will find no change in Our tradition.
Khalifa	This has been consistently the case with all the messengers that we sent before you, and you will find that our system never changes.
Hilali/Khan	(This was Our) Sunnah (rule or way) with the Messengers We sent before you (O Muhammad SAW), and you will not find any alteration in Our Sunnah (rule or way, etc.).
H/K/Saheeh	[That is Our] established way for those We had sent before you of Our messengers; and you will not find in Our way any alteration.
Malik	This has always been Our Sunnah (course of action) with regards to those Messengers whom We sent before you, and you will find no change in Our Sunnah (course of action).[77]
QXP	Such has always been Our Law with all of Our Messengers, We sent before you. (Nations that drove them out, suffered dire consequences). You will never find a change in Our Laws.
Maulana Ali	(This is Our) way with Our messengers whom We sent before thee, and thou wilt not find a change in Our course.
Free Minds	This is the way of those whom We sent before you of Our messengers. And you will not find any change in Our way.
Qaribullah	Such was Our way with those whom We sent before you. You shall find no change in Our way.

George Sale	This is the method of dealing which We have prescribed our selves in respect to our Apostles, whom We have already sent before thee: And thou shalt not find any change in our prescribed method.
JM Rodwell	This was our way with the Apostles we have already sent before thee, and in this our way thou shalt find no change.

Asad	[such has been Our] way with all of Our apostles whom We sent before thy time;9` and no change wilt thou find in Our ways.

al-Isra' 017:078

‏17:78 اقم الصلاة لدلوك الشمس الى غسق الليل وقران الفجر ان قران الفجر كان مشهودا

Transliteration	Aqimi alssalata lidulooki alshshamsi ila ghasaqi allayli waqur-ana alfajri inna qur-ana alfajri kana mashhoodan
Literal	Start/keep up the prayers to the sun's nearing setting to the night's darkness, and the dawn's Koran, that the dawn's Koran was/is being witnessed.

Yusuf Ali	Establish regular prayers - at the sun's decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony.
Pickthal	Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur'an at dawn. Lo! (the recital of) the Qur'an at dawn is ever witnessed.
Arberry	Perform the prayer at the sinking of the sun to the darkening of the night and the recital of dawn; surely the recital of dawn is witnessed.
Shakir	Keep up prayer from the declining of the sun till the darkness of the night and the morning recitation; surely the morning recitation is witnessed.
Sarwar	Say your prayer when the sun declines until the darkness of night and also at dawn. Dawn is certainly witnessed (by the angels of the night and day).
Khalifa	You shall observe the Contact Prayer (Salat) when the sun declines from its highest point at noon, as it moves towards sunset. You shall also observe (the recitation of) the Quran at dawn. (Reciting) the Quran at dawn is witnessed.
Hilali/Khan	Perform AsSalat (Iqamat-as-Salat) from mid-day till the darkness of the night (i.e. the Zuhr, Asr, Maghrib, and Isha prayers), and recite the Quran in the early dawn (i.e. the morning prayer). Verily, the recitation of the Quran in the early dawn is ever witnessed (attended by the angels in charge of mankind of the day and the night).
H/K/Saheeh	Establish prayer at the decline of the sun [from its meridian] until the darkness of the night and [also] the Qurâ an of dawn. Indeed, the recitation of dawn is ever witnessed.
Malik	Establish Salah from the decline of the sun till the darkness of the night (Zuhr, Asr, Maghrib and Isha) and read at Fajr (dawn); for the reading at Fajr is witnessed (by the angels).[78]
QXP	You shall strive in the Divine Cause from morning to night. The Qur'an upsprings the Light for you to witness your objective and your way. Its likeness is the Dawn that brings light after a dark night. (42:38).
Maulana Ali	Keep up prayer from the declining of the sun till the darkness of the night, and the recital of the Qur’an at dawn. Surely the recital of the Qur’an at dawn is witnessed.
Free Minds	Thou shall hold the contact-method until the dipping of the sun; until the darkness of the night; and the Quran at dawn, the Quran at dawn has been witnessed.
Qaribullah	Establish the prayer at the decline of the sun till the darkening of the night and the Koran recital at dawn. Surely, the Koran recital at dawn is witnessed.

George Sale	Regularly perform thy prayer at the declension of the sun, at the first darkness of the night, and the prayer of day-break; for the prayer of day-break is born witness unto by the angels.
JM Rodwell	Observe prayer at sunset, till the first darkening of the night, and the daybreak reading-for the daybreak reading hath its witnesses,

Asad	BE CONSTANT in [thy] prayer from the time when the sun has passed its zenith till the darkness of night, and [be ever mindful of its] recitation at dawn:9s for, behold, the recitation [of prayer] at dawn is indeed witnessed [by all that is holy].

al-Isra' 017:079

‏17:79 ومن الليل فتهجد به نافلة لك عسى ان يبعثك ربك مقاما محمودا

Transliteration	Wamina allayli fatahajjad bihi nafilatan laka AAasa an yabAAathaka rabbuka maqaman mahmoodan
Literal	And from the night so wake up and pray with it, done above the call of duty for you, maybe/perhaps that (E) your Lord sends/resurrects you a praised/thanked position/residence .

Yusuf Ali	And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee: soon will thy Lord raise thee to a Station of Praise and Glory!
Pickthal	And some part of the night awake for it, a largess for thee. It may be that thy Lord will raise thee to a praised estate.
Arberry	And as for the night, keep vigil a part of it, as a work of supererogation for thee; it may be that thy Lord will raise thee up to a laudable station.
Shakir	And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.
Sarwar	Say your special (tahajjud) prayer during some part of the night as an additional (obligatory) prayer for you alone so that perhaps your Lord will raise you to a highly praiseworthy position.
Khalifa	During the night, you shall meditate for extra credit, that your Lord may raise you to an honorable rank.
Hilali/Khan	And in some parts of the night (also) offer the Salat (prayer) with it (i.e. recite the Quran in the prayer), as an additional prayer (Tahajjud optional prayer Nawafil) for you (O Muhammad SAW). It may be that your Lord will raise you to Maqaman Mahmooda (a station of praise and glory, i.e. the highest degree in Paradise!).
H/K/Saheeh	And from [part of] the night, pray with it as additional [worship] for you; it is expected that your Lord will resurrect you to a praised station.
Malik	During a part of the night, pray Tahajjud, an additional prayer for you (O Muhammad), very soon your Lord may exalt you to ‘Maqam-e-Mahmood’ (a station of great glory).[79]
QXP	As head of the state you shall even contemplate and work part of the night. This is the extra endeavor for you. (And your companions shall join you in this endeavor as needed (73:2-3)). Soon, your Lord will raise you to a Glorious Station.
Maulana Ali	And during a part of the night, keep awake by it, beyond what is incumbent on thee; maybe thy Lord will raise thee to a position of great glory.
Free Minds	And from the night you shall reflect upon it additionally for yourself, perhaps your Lord would grant you to a high rank.
Qaribullah	As for the night there is a voluntary deed for you to keep vigil in part it. Perhaps your Lord will raise you to a praiseworthy station.

George Sale	And watch some part of the night in the same exercise, as a work of supererogation for thee; peradventure thy Lord will raise thee to an honourable station.
JM Rodwell	And watch unto it in the night: this shall be an excess in service: it may be that thy Lord will raise thee to a glorious station:

Asad	And rise from thy sleep and pray during part of the night [as well], as a free offering from thee,97 and thy Sustainer may well raise thee to a glorious station [in the life to come].

al-Isra' 017:080

‏17:80 وقل رب ادخلني مدخل صدق واخرجني مخرج صدق واجعل لي من لدنك سلطانا نصيرا

Transliteration	Waqul rabbi adkhilnee mudkhala sidqin waakhrijnee mukhraja sidqin waijAAal lee min ladunka sultanan naseeran
Literal	And say: "My Lord enter me a truthful entrance, and bring me out (in) a truthful exit, and make/put for me from at you a victorious/supportive proof/power/authority ."

Yusuf Ali	Say: "O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me)."
Pickthal	And say: My Lord! Cause me to come in with a firm incoming and to go out with a firm outgoing. And give me from Thy presence a sustaining Power.
Arberry	And say: 'My Lord, lead me in with a just ingoing, and lead me out with a just outgoing; grant me authority from Thee, to help me.'
Shakir	And say: My Lord! make me to enter a goodly entering, and cause me to go forth a goodly going forth, and grant me from near Thee power to assist (me).
Sarwar	(Muhammad), say, "Lord, make me enter through a path that will lead to the Truth and come out of an exit that will take me to the Truth. Give me helpful authority.
Khalifa	And say, "My Lord, admit me an honorable admittance, and let me depart an honorable departure, and grant me from You a powerful support."
Hilali/Khan	And say (O Muhammad SAW): My Lord! Let my entry (to the city of Al-Madinah) be good, and likewise my exit (from the city of Makkah) be good. And grant me from You an authority to help me (or a firm sign or a proof).
H/K/Saheeh	And say, "My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority."
Malik	During the prayer say: "Lord! Make my entrance, the entrance with truth and make my exit, the exit with truth and grant me a supporting authority from your presence;"[80]
QXP	Say, "My Lord! Admit me in honor and let me depart in honor at every juncture of my life, and help me with strong support."
Maulana Ali	And say: My Lord, make me enter a truthful entering, and make me go forth a truthful going forth, and grant me from Thy presence an authority to help (me).
Free Minds	And Say: "My Lord, admit me an entrance of truth and let me exit an exit of truth, and grant me from Yourself a support of victory."
Qaribullah	Say: 'Lord, grant me an entrance of sincerity and an exit of sincerity, and give me from Yours a victorious power. '

George Sale	And say, O Lord, cause me to enter with a favourable entry and cause me to come forth with a fabourable coming forth; and grant me from Thee an assisting power.
JM Rodwell	And say, "O my Lord, cause me to enter with a perfect entry, and to come forth with a perfect forthcoming, and give me from thy presence a helping power:"

Asad	And say [in thy prayer]: "O my Sustainer! Cause me to enter [upon whatever I may do] in a.manner .true and sincere, and cause me to leave [it] in a manner true and sincere, and grant me, out of Thy grace, sustaining strength!"

al-Isra' 017:081

‏17:81 وقل جاء الحق وزهق الباطل ان الباطل كان زهوقا

Transliteration	Waqul jaa alhaqqu wazahaqa albatilu inna albatila kana zahooqan
Literal	And say: "The truth came and the falsehood vanished/perished , that (E) the falsehood was/is vanishing/perishing ."

Yusuf Ali	And say: "Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish."
Pickthal	And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.
Arberry	And say: 'The truth has come, and falsehood has vanished away; surely falsehood is ever certain to vanish.'
Shakir	And say: The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing).
Sarwar	Say, 'Truth has come and falsehood has been banished; it is doomed to banishment.'"
Khalifa	Proclaim, "The truth has prevailed, and falsehood has vanished; falsehood will inevitably vanish."
Hilali/Khan	And say: "Truth (i.e. Islamic Monotheism or this Quran or Jihad against polytheists) has come and Batil (falsehood, i.e. Satan or polytheism, etc.) has vanished. Surely! Batil is ever bound to vanish."
H/K/Saheeh	And say, "Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart."
Malik	and declare, "The Truth has come and falsehood has vanished, for falsehood by its nature is bound to perish."[81]
QXP	(Time has come for you to) say, "The Truth has come to light, and falsehood has withered away. For, behold, all falsehood is bound to wither away."
Maulana Ali	And say: The truth has come and falsehood vanished. Surely falsehood is ever bound to vanish.
Free Minds	And Say: "The truth has come and falsehood has perished. Falsehood is always bound to perish!"
Qaribullah	Say: 'Truth has come and falsehood has vanished. Indeed, falsehood will certainly vanish. '

George Sale	And say, truth is come, and falsehood is vanished: For falsehood is of short continuance.
JM Rodwell	And SAY: Truth is come and falsehood is vanished. Verily, falsehood is a thing that vanisheth.

Asad	And say: "The truth has now come [to light], and falsehood has withered away: for, behold, all falsehood is bound to wither away!"

al-Isra' 017:082

‏17:82 وننزل من القران ماهو شفاء ورحمة للمؤمنين ولايزيد الظالمين الا خسارا

Transliteration	Wanunazzilu mina alqur-ani ma huwa shifaon warahmatun lilmu/mineena wala yazeedu alththalimeena illa khasaran
Literal	And We descend from the Koran what it is a cure/recovery and mercy to the believers, and the unjust/oppressive do not increase except loss/misguidance and perishment.

Yusuf Ali	We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.
Pickthal	And We reveal of the Qur'an that which is a healing and a mercy for believers though it increase the evil-doers in naught save ruin.
Arberry	And We send down, of the Koran, that which is a healing and a mercy to the believers; and the unbelievers it increases not, except in loss.
Shakir	And We reveal of the Quran that which is a healing and a mercy to the believers, and it adds only to the perdition of the unjust.
Sarwar	We reveal the Quran which is a cure and mercy for the believers but does nothing for the unjust except to lead them to perdition.
Khalifa	We send down in the Quran healing and mercy for the believers. At the same time, it only increases the wickedness of the transgressors.
Hilali/Khan	And We send down from the Quran that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zalimoon (polytheists and wrong-doers) nothing but loss.
H/K/Saheeh	And We send down of the Qurâ an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.
Malik	We have revealed the Qur’an which is a healing and a mercy to the believers, while to the wrongdoers it adds nothing but loss.[82]
QXP	Thus, step by step, We have sent down in the Qur'an the cure of all ills of humanity. It is a Mercy for those who accept it. At the same time, it is a harbinger of loss for the oppressors, since it liberates the oppressed from their grasp.
Maulana Ali	And We reveal of the Qur’an that which is a healing and a mercy to the believers, and it adds only to the perdition of the wrongdoers.
Free Minds	And We send down from the Quran what is a healing and mercy to the believers. And it only increases the wicked in their loss.
Qaribullah	We sent down of the Koran that which is a healing and a mercy to believers, but to the harmdoers it does not increase them, except in loss.

George Sale	We send down of the Koran that which is a medicine and mercy unto the true believers, but it shall only increase the perdition of the unjust.
JM Rodwell	And we send down of the Koran that which is a healing and a mercy to the faithful: But it shall only add to the ruin of the wicked.

Asad	THUS, step by step, We bestow from on high through this Qur'an all that gives health [to the spirit] and is a grace unto those who believe [in Us], the while it only adds to the ruin of evildoers:

al-Isra' 017:083

‏17:83 واذا انعمنا على الانسان اعرض ونأى بجانبه واذا مسه الشر كان يؤوسا

Transliteration	Wa-itha anAAamna AAala al-insani aAArada wanaa bijanibihi wa-itha massahu alshsharru kana yaoosan
Literal	And if We blessed on the human, he objected/turned away and he went far with his side/direction, and if the bad/evil/harm touched him, (he) was/is despairing/hopeless.

Yusuf Ali	Yet when We bestow Our favours on man, he turns away and becomes remote on his side (instead of coming to Us), and when evil seizes him he gives himself up to despair!
Pickthal	And when We make life pleasant unto man, he turneth away and is averse; and when ill toucheth him he is in despair.
Arberry	And when We bless man, he turns away, and withdraws aside; but when evil visits him, he is in despair.
Shakir	And when We bestow favor on man, he turns aside and behaves proudly, and when evil afflicts him, he is despairing.
Sarwar	When We do favors to the human being, he disregards it and turns away from it. When evil afflicts him, he becomes despairing.
Khalifa	When we bless the human being, he becomes preoccupied and heedless. But when adversity strikes him, he turns despondent.
Hilali/Khan	And when We bestow Our Grace on man (the disbeliever), he turns away and becomes arrogant, far away from the Right Path. And when evil touches him he is in great despair.
H/K/Saheeh	And when We bestow favor upon the disbeliever, he turns away and distances himself; and when evil touches him, he is ever despairing.
Malik	Man is a strange creature: when We bestow Our favors on man, he turns his back and drifts off to one side (instead of coming to Us) and whenever evil touches him, he gives himself up to despair.[83]
QXP	People without higher objectives easily exult and turn away when Our Laws make life pleasant for them. And they quickly despair when a hardship touches them. (41:51).
Maulana Ali	And when We bestow favours on man, he turns away and behaves proudly; and when evil afflicts him, he is in despair.
Free Minds	And if We bless mankind, he turns away and turns his side. But when adversity touches him, he is ever in despair!
Qaribullah	Yet when We bestow favors upon mankind he turns his back and withdraws to one side. But when evil befalls him, he despairs.

George Sale	When We bestow favours on man, he retireth and withdraweth himself ungratefully from Us: But when evil toucheth him, he despaireth of our mercy.
JM Rodwell	When we bestow favours on man, he withdraweth and goeth aside; but when evil toucheth him, he is despairing.

Asad	for [it often happens that] when We bestow Our blessings upon man, he turns away and arrogantly keeps aloof [from any thought of Us]; and when evil fortune touches him,"he abandons all hope.'

al-Isra' 017:084

‏17:84 قل كل يعمل على شاكلته فربكم اعلم بمن هو اهدى سبيلا

Transliteration	Qul kullun yaAAmalu AAala shakilatihi farabbukum aAAlamu biman huwa ahda sabeelan
Literal	Say: "Each/every makes/does on his nature/disposition , so your Lord (is) more knowledgeable with whom he is more guided (in) a way/path ."

Yusuf Ali	Say: "Everyone acts according to his own disposition: But your Lord knows best who it is that is best guided on the Way."
Pickthal	Say: Each one doth according to his rule of conduct, and thy Lord is Best Aware of him whose way is right.
Arberry	Say: 'Every man works according to his own manner; but your Lord knows very well what man is best guided as to the way.'
Shakir	Say: Every one acts according to his manner; but your Lord best knows who is best guided in the path.
Sarwar	Say, "Everyone does as he wants. Your Lord knows best who has the right guidance."
Khalifa	Say, "Everyone works in accordance with his belief, and your Lord knows best which ones are guided in the right path."
Hilali/Khan	Say (O Muhammad SAW to mankind): "Each one does according to Shakilatihi (i.e. his way or his religion or his intentions, etc.), and your Lord knows best of him whose path (religion, etc.) is right."
H/K/Saheeh	Say, "Each works according to his manner, but your Lord is most knowing of who is best guided in way."
Malik	O Prophet say to them: "Everyone acts according to his own disposition; but only your Lord knows best who is on the Right Way."[84]
QXP	Say, "Everyone acts in a manner peculiar to himself. (Human beings tend to make their own rules of conduct), but your Lord is best Aware as to who has chosen the best path.
Maulana Ali	Say: Everyone acts according to his manner. But your Lord best knows who is best guided on the path.
Free Minds	Say: "Let each work according to his own. Your Lord is fully aware of who is best guided to the path."
Qaribullah	Say: 'Each human works in his own manner. But your Lord knows very well who is best guided on the way. '

George Sale	Say, every one acteth after his own manner: But your Lord best knoweth who is most truly directed in his way.
JM Rodwell	SAY: Every one acteth after his own manner: but your Lord well knoweth who is best guided in his path.

Asad	Say: "Everyone acts in a manner peculiar to himself -and your Sustainer is fully aware as to who has chosen the best path."°°

al-Isra' 017:085

‏17:85 ويسألونك عن الروح قل الروح من امر ربي ومااوتيتم من العلم الا قليلا

Transliteration	Wayas-aloonaka AAani alrroohi quli alrroohu min amri rabbee wama ooteetum mina alAAilmi illa qaleelan
Literal	And they ask/question you about the Soul/Spirit , say: "The Soul/Spirit (is) from my Lord's matter/affair, and you were not given from the knowledge except little ."

Yusuf Ali	They ask thee concerning the Spirit (of inspiration). Say: "The Spirit (cometh) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)"
Pickthal	They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.
Arberry	They will question thee concerning the Spirit. Say: 'The Spirit is of the bidding of my Lord. You have been given of knowledge nothing except a little.'
Shakir	And they ask you about the soul. Say: The soul is one of the commands of my Lord, and you are not given aught of knowledge but a little.
Sarwar	They ask you about the Spirit. Say, "The Spirit comes by the command of my Lord. You have been given very little knowledge.
Khalifa	They ask you about the revelation. Say, "The revelation comes from my Lord. The knowledge given to you is minute."
Hilali/Khan	And they ask you (O Muhammad SAW) concerning the Rooh (the Spirit); Say: "The Rooh (the Spirit): it is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little."
H/K/Saheeh	And they ask you, [O Muúammad], about the soul. Say, "The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little."
Malik	They put you questions about Ar-Ruh (the Spirit). Tell them: "The Spirit is at my Lord’s command and I am not given any knowledge of it but a little."[85]
QXP	(O Messenger) They ask you about the (Spirit, the Soul), the Revelation. Tell them, "Revelation is from your Lord's World of Command, of which you have been given little knowledge." The Spirit is the Divine Energy, something from which has been given to humans in the form of free will. The Soul is your "Self".
Maulana Ali	And they ask thee about the revelation. Say: The revelation is by the commandment of my Lord, and of knowledge you are given but a little.
Free Minds	And they ask you concerning the Spirit. Say: "The Spirit is from the command on my Lord, and the knowledge you were given was but very little."
Qaribullah	They question you about the spirit. Say: 'The spirit is from the command of my Lord. Except for a little knowledge you have been given nothing. '

George Sale	They will ask thee concerning the spirit: Answer, the spirit was created at the command of my Lord: But ye have no knowledge given unto you, except a little.
JM Rodwell	And they will ask thee of the Spirit. SAY: The Spirit proceedeth at my Lord's command: but of knowledge, only a little to you is given.

Asad	AND THEY will ask thee about [the nature of] divine inspiration. Say: "This inspiration [comes] at my Sustainer's behest; and [you cannot understand its nature, O men, since] you have been granted very little of [real] knowledge."

al-Isra' 017:086

‏17:86 ولئن شئنا لنذهبن بالذي اوحينا اليك ثم لاتجد لك به علينا وكيلا

Transliteration	Wala-in shi/na lanathhabanna biallathee awhayna ilayka thumma la tajidu laka bihi AAalayna wakeelan
Literal	And if (E) We willed wanted We will take away/eliminate with what We inspired/transmitted to you, then you do not find for you with it on (against) Us a guardian/protector .

Yusuf Ali	If it were Our Will, We could take away that which We have sent thee by inspiration:then wouldst thou find none to plead thy affair in that matter as against Us,-
Pickthal	And if We willed We could withdraw that which We have revealed unto thee, then wouldst thou find no guardian for thee against Us in respect thereof.
Arberry	If We willed, We could take away that We have revealed to thee, then thou wouldst find none thereover to guard thee against Us,
Shakir	And if We please, We should certainly take away that which We have revealed to you, then you would not find for it any protector against Us.
Sarwar	Had We wanted, We could have removed the Spirit through whom We sent you revelation. Then you would not have found anyone to intercede with Us for you
Khalifa	If we will, we can take back what we revealed to you, then you will find no protector against us.
Hilali/Khan	And if We willed We could surely take away that which We have revealed to you by inspiration (i.e. this Quran). Then you would find no protector for you against Us in that respect.
H/K/Saheeh	And if We willed, We could surely do away with that which We revealed to you. Then you would not find for yourself concerning it an advocate against Us.
Malik	If We want, We can definitely take away all that which We have revealed to you: then you will find none to help you in getting it back from Us.[86]
QXP	(Revelation from Us is the extrinsic knowledge, as distinct from intrinsic inspiration. To make it more clear) if We so Willed, We could withdraw what We reveal to you, and you would find none to plead in your behalf before Us.
Maulana Ali	And if We please, We could certainly take away that which We have revealed to thee, then thou wouldst find none to please (thy cause) against Us --
Free Minds	And if We wished, We would take away that which We have inspired to you. Then you would not find for yourself with it against Us a caretaker.
Qaribullah	If We pleased We could take away that which We have revealed to you then you should find none to guard you against Us,

George Sale	If We pleased, We should certainly take away that which We have revealed unto thee; in such case thou couldest not find any to assist thee therein against Us,
JM Rodwell	If we pleased, we could take away what we have revealed to thee: none couldst thou then find thee to undertake thy cause with us,

Asad	And if We so willed, We could indeed take away whatever We have revealed unto thee, and in that [state of need] thou wouldst find none to plead in thy behalf before Us."

al-Isra' 017:087

‏17:87 الا رحمة من ربك ان فضله كان عليك كبيرا

Transliteration	Illa rahmatan min rabbika inna fadlahu kana AAalayka kabeeran
Literal	Except mercy from your Lord, that (E) His grace/favour/blessing was great on you.

Yusuf Ali	Except for Mercy from thy Lord: for his bounty is to thee (indeed) great.
Pickthal	(It is naught) save mercy from thy Lord. Lo! His kindness unto thee was ever great.
Arberry	excepting by some mercy of thy Lord; surly His favour to thee is great.
Shakir	But on account of mercy from your Lord-- surely His grace to you is abundant.
Sarwar	except by the mercy of your Lord. He has certainly bestowed great favors on you.
Khalifa	This is but mercy from your Lord. His blessings upon you have been great.
Hilali/Khan	Except as a Mercy from your Lord. Verily! His Grace unto you (O Muhammad SAW) is ever great.
H/K/Saheeh	Except [We have left it with you] as a mercy from your Lord. Indeed, His favor upon you has ever been great.
Malik	But your Lord has blessed you with this knowledge; surely His goodness to you has been great indeed.[87]
QXP	The Revelation is a Grace from your Lord to you (and for all humanity.) Indeed, His Favor unto you (O Messenger) is great indeed! (6:116), (15:19), (87:6-7).
Maulana Ali	But it is a mercy from thy Lord. Surely His bounty to thee is abundant.
Free Minds	Except for a mercy from your Lord. His favour upon you has been great.
Qaribullah	except for Mercy from your Lord; for His favor to you is great indeed.

George Sale	unless through mercy from thy Lord; for his favour towards thee hath been great.
JM Rodwell	Save as a mercy from thy Lord; great, verily, is his favour towards thee.

Asad	[Thou art spared] only by thy Sustainer's grace: behold, His favour towards thee is great indeed!

al-Isra' 017:088

‏17:88 قل لئن اجتمعت الانس والجن على ان ياتوا بمثل هذا القران لاياتون بمثله ولو كان بعضهم لبعض ظهيرا

Transliteration	Qul la-ini ijtamaAAati al-insu waaljinnu AAala an ya/too bimithli hatha alqur-ani la ya/toona bimithlihi walaw kana baAAduhum libaAAdin thaheeran
Literal	Say: "If (E) the human/mankind and the Jinns gathered/unified on that (E) they come with similar/equal/alike (to) this the Koran, they do not come with similar/equal/alike to it, and even if some of them were to some, (were to each other) supporting/helping."

Yusuf Ali	Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support.
Pickthal	Say: Verily, though mankind and the jinn should assemble to produce the like of this Qur'an, they could not produce the like thereof though they were helpers one of another.
Arberry	Say: 'If men and jinn banded together to produce the like of this Koran, they would never produce its like, not though they backed one another.'
Shakir	Say: If men and jinn should combine together to bring the like of this Quran, they could not bring the like of it, though some of them were aiders of others.
Sarwar	Say, "If all human beings and jinn were to come together to bring the equivalent of this Quran, they could not do so, even if they all were to help each other.
Khalifa	Say, "If all the humans and all the jinns banded together in order to produce a Quran like this, they could never produce anything like it, no matter how much assistance they lent one another."
Hilali/Khan	Say: "If the mankind and the jinns were together to produce the like of this Quran, they could not produce the like thereof, even if they helped one another."
H/K/Saheeh	Say, "If mankind and the jinn gathered in order to produce the like of this Qurâ an, they could not produce the like of it, even if they were to each other assistants."
Malik	Declare: "Even if all human beings and Jinns combined their resources to produce the like of this Qur’an, they would never be able to compose the like thereof, even if they backed up each other as best as they could."[88]
QXP	Say, "If all mankind, in towns and villages of the world, get together to produce a Qur'an like this, they will utterly fail, however strength they exert in aiding one another." (2:23), (10:38), (11:13).
Maulana Ali	Say: If men and jinn should combine together to bring the like of this Qur’an, they could not bring the like of it, though some of them were aiders of others.
Free Minds	Say: "If all the humans and the Jinn were to gather to bring a Quran like this, they could not come with its like, even if they were helping one another."
Qaribullah	Say: 'If mankind and jinn combined together to produce the like of this Koran, they would never be able to produce one like it, not even if they were to help one another. '

George Sale	Say, verily if men and genii were purposely assembled, that they might produce a book like this Koran, they could not produce one like unto it, although the one of them assisted the other.
JM Rodwell	SAY: Verily, were men and Djinn assembled to produce the like of this Koran, they could not produce its like, though the one should help the other.

Asad	Say: "If all mankind and all invisible beings would come together with a view to producing the like of this Qur'an, they could not produce its like even though they were to exert all their strength in aiding one another!"

al-Isra' 017:089

‏17:89 ولقد صرفنا للناس في هذا القران من كل مثل فابى اكثر الناس الا كفورا

Transliteration	Walaqad sarrafna lilnnasi fee hatha alqur-ani min kulli mathalin faaba aktharu alnnasi illa kufooran
Literal	And We had laid out/detailed linguistically to the people in this the Koran from every example/proverb, so most of the people refused/hated except (insisting) disbelief.

Yusuf Ali	And We have explained to man, in this Qur'an, every kind of similitude: yet the greater part of men refuse (to receive it) except with ingratitude!
Pickthal	And verily We have displayed for mankind in this Qur'an all kind of similitudes, but most of mankind refuse aught save disbelief.
Arberry	We have indeed turned about for men in this Koran every manner of similitude; yet most men refuse all but unbelief.
Shakir	And certainly We have explained for men in this Quran every kind of similitude, but most men do not consent to aught but denying.
Sarwar	We have mentioned in this Quran all kinds of examples for the human being, but most human beings turn away in disbelief.
Khalifa	We have cited for the people in this Quran all kinds of examples, but most people insist upon disbelieving.
Hilali/Khan	And indeed We have fully explained to mankind, in this Quran, every kind of similitude, but most mankind refuse (the truth and accept nothing) but disbelief.
H/K/Saheeh	And We have certainly diversified for the people in this Qurâ an from every [kind] of example, but most of the people refused [anything] except disbelief.
Malik	In this Qur’an We have used different methods to make the people understand the Message, yet the majority of them persist in unbelief.[89]
QXP	We have used TASREEF to explain The Qur'an in many facets for mankind. However, most people (due to arrogance, prejudice or blind following) remain ungrateful by rejecting such Clear Guidance. (17:41).
Maulana Ali	And certainly We have made clear for men in this Qur’an every kind of description, but most men consent to naught save denying.
Free Minds	And We have cited to mankind in this Quran of every example, but most of mankind refuse to be anything but a rejecter!
Qaribullah	Indeed, We have set forth for mankind in this Koran every kind of parable, yet most people refuse all except disbelief.

George Sale	And We have variously propounded unto men in this Koran, every kind of figurative argument; but the greater part of men refuse to receive it, merely out of infidelity.
JM Rodwell	And of a truth we have set out to men every kind of similitude in this Koran, but most men have refused everything except unbelief.

Asad	For, indeed, many facets have We given in this Qur'an to every kind of lesson [designed] for [the benefit of] mankind!'°° However, most men are unwilling to accept anything but blasphemy'°s -

al-Isra' 017:090

‏17:90 وقالوا لن نؤمن لك حتى تفجر لنا من الارض ينبوعا

Transliteration	Waqaloo lan nu/mina laka hatta tafjura lana mina al-ardi yanbooAAan
Literal	And they said: "We will never/not believe to you until you cause a water spring/well to flow/burst from the land ."

Yusuf Ali	They say: "We shall not believe in thee, until thou cause a spring to gush forth for us from the earth,
Pickthal	And they say: We will not put faith in thee till thou cause a spring to gush forth from the earth for us;
Arberry	They say, 'We will not believe thee till thou makest a spring to gush forth from the earth for us,
Shakir	And they say: We will by no means believe in you until you cause a fountain to gush forth from the earth for us.
Sarwar	They have said, "We shall never believe you until you cause a spring to gush forth from the earth,
Khalifa	They said, "We will not believe you unless you cause a spring to gush out of the ground.
Hilali/Khan	And they say: "We shall not believe in you (O Muhammad SAW), until you cause a spring to gush forth from the earth for us;
H/K/Saheeh	And they say, "We will not believe you until you break open for us from the ground a spring.
Malik	They say: "We will not believe in you until you cause a spring to gush forth from the earth for us,[90]
QXP	(Instead of reflecting on it, they keep demanding physical miracles) saying, "We will not believe in you until you cause a spring to gush forth from the earth."
Maulana Ali	And they say: We will be no means believe in thee, till thou cause a spring to gush forth from the earth for us,
Free Minds	And they said: "We will not believe to you until you cause a spring of water to burst from the land"
Qaribullah	They say: 'We will not believe in you until you make a spring gush from the earth for us,

George Sale	And they say, we will by no means believe on thee, until thou cause a spring of water to gush forth for us out of the earth;
JM Rodwell	And they say, "By no means will we believe on thee till thou cause a fountain to gush forth for us from the earth;

Asad	and so they say: "[O Muhammad,] we shall not believe thee till thou cause a spring to gush forth for us from the earth,'°

al-Isra' 017:091

‏17:91 او تكون لك جنة من نخيل وعنب فتفجر الانهار خلالها تفجيرا

Transliteration	Aw takoona laka jannatun min nakheelin waAAinabin fatufajjira al-anhara khilalaha tafjeeran
Literal	Or a treed garden of palm trees and grapes/fruits of the vine be for you, so you cause the rivers/waterways to flow/burst in between and round it flowing/bursting.

Yusuf Ali	"Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water;
Pickthal	Or thou have a garden of date-palms and grapes, and cause rivers to gush forth therein abundantly;
Arberry	or till thou possessest a garden of plants and vines, and thou makest rivers to gush forth abundantly all amongst it,
Shakir	Or you should have a garden of palms and grapes in the midst of which you should cause rivers to flow forth, gushing out.
Sarwar	or you (show) us that you have your own garden of palm trees and vines with flowing streams therein,
Khalifa	"Or unless you own a garden of date palms and grapes, with rivers running through it.
Hilali/Khan	"Or you have a garden of date-palms and grapes, and cause rivers to gush forth in their midst abundantly;
H/K/Saheeh	Or [until] you have a garden of palm tress and grapes and make rivers gush forth within them in force [and abundance]
Malik	or until a garden of date-palms and grapes be created for you and you cause rivers to flow in it;[91]
QXP	"Or you have a garden of date palms and grapes vines and cause rivers to gush forth in their midst."
Maulana Ali	Or thou have a garden of palms and grapes in the midst of which thou cause rivers to flow forth abundantly,
Free Minds	"Or that you have a garden of palm trees and grapes, and you cause gushing rivers to burst through it."
Qaribullah	or, until you own a garden of palms and vines and cause rivers to gush forth with abundant water in them;

George Sale	or thou have a garden of palm-trees and vines, and thou cause rivers to spring forth from the midst thereof in abundance;
JM Rodwell	Or, till thou have a garden of palm-trees and grapes, and thou cause forth- gushing rivers to gush forth in its midst;

Asad	or thou have a garden of date-palms and vines and cause rivers to gush forth in their midst in a sudden rush,

al-Isra' 017:092

‏17:92 او تسقط السماء كما زعمت علينا كسفا او تاتي بالله والملائكة قبيلا

Transliteration	Aw tusqita alssamaa kama zaAAamta AAalayna kisafan aw ta/tiya biAllahi waalmala-ikati qabeelan
Literal	Or you drop the sky pieces on us as you claimed/alleged , or you come with God and the angels facing/from front .196

Yusuf Ali	"Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring Allah and the angels before (us) face to face:
Pickthal	Or thou cause the heaven to fall upon us piecemeal, as thou hast pretended, or bring Allah and the angels as a warrant;
Arberry	or till thou makest heaven to fall, as thou assertest, on us in fragments, or thou bringest God and the angels as a surety,
Shakir	Or you should cause the heaven to come down upon us in pieces as you think, or bring Allah and the angels face to face (with us).
Sarwar	or cause the sky to fall into pieces on us - as you believe you can - or bring God and the angels face to face with us,
Khalifa	"Or unless you cause masses from the sky, as you claimed, to fall on us. Or unless you bring GOD and the angels before our eyes.
Hilali/Khan	"Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allah and the angels before (us) face to face;
H/K/Saheeh	Or you make the heaven fall upon us in fragments as you have claimed or you bring Allah and the angels before [us]
Malik	or until you cause the sky to fall upon us in pieces as you have threatened us; or you bring Allah and the angels before us face to face,[92]
QXP	"Or you make the sky fall on us, as you keep warning us about retribution, or bring Allah and the angels face to before us." (26:187), (6:35).
Maulana Ali	Or thou cause the heaven to come down upon us in pieces, and thou thinkest, or bring Allah and the angels face to face (with us),
Free Minds	"Or that you make the heaven fall upon us in pieces as you claimed, or that you bring God and the Angels before us."
Qaribullah	or, until you cause the sky to fall upon us in pieces, as you have claimed, or, as a surety bring Allah with the angels in front;

George Sale	or thou cause the heaven to fall down upon us, as thou hast given out, in pieces; or thou bring down God and the angels to vouch for thee;
JM Rodwell	Or thou make the heaven to fall on us, as thou hast given out, in pieces; or thou bring God and the angels to vouch for thee;

Asad	or thou cause the skies to fall down upon us in smithereens, as thou hast threatened,'°s or [till] thou bring God and the angels face to face before us,

al-Isra' 017:093

‏17:93 او يكون لك بيت من زخرف او ترقى في السماء ولن نؤمن لرقيك حتى تنزل علينا كتابا نقرؤه قل سبحان ربي هل كنت الا بشرا رسولا

Transliteration	Aw yakoona laka baytun min zukhrufin aw tarqa fee alssama-i walan nu/mina liruqiyyika hatta tunazzila AAalayna kitaban naqraohu qul subhana rabbee hal kuntu illa basharan rasoolan
Literal	Or (a) house/home from ornament/gold be for you, or you ascend/climb in the sky , and We will never/not believe to your ascent/climb until you descend on us a book we read it. Say: "My Lord's praise/glory, have I been except a human, a messenger?"

Yusuf Ali	"Or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we could read." Say: "Glory to my Lord! Am I aught but a man,- a messenger?"
Pickthal	Or thou have a house of gold; or thou ascend up into heaven, and even then we will put no faith in thine ascension till thou bring down for us a book that we can read. Say (O Muhammad): My Lord be Glorified! Am I aught save a mortal messenger?
Arberry	or till thou possessest a house of gold ornament, or till thou goest up into heaven; and we will not believe thy going up till thou bringest down on us a book that we may read. Say: 'Glory be to my Lord. Am I aught but a mortal, a Messenger?'
Shakir	Or you should have a house of gold, or you should ascend into heaven, and we will not believe in your ascending until you bring down to us a book which we may read. Say: Glory be to my Lord; am I aught but a mortal messenger?
Sarwar	or (show us) that you have a well adorned house of your own, or climb into the sky. We shall never believe that you have climbed into the sky until you bring us a book that we can read." Say, "All glory belongs to my Lord. Am I more than a mortal Messenger?"
Khalifa	"Or unless you own a luxurious mansion, or unless you climb into the sky. Even if you do climb, we will not believe unless you bring a book that we can read." Say, "Glory be to my Lord. Am I any more than a human messenger?"
Hilali/Khan	"Or you have a house of adornable materials (like silver and pure gold, etc.), or you ascend up into the sky, and even then we will put no faith in your ascension until you bring down for us a Book that we would read." Say (O Muhammad SAW): "Glorified (and Exalted) be my Lord (Allah) above all that evil they (polytheists) associate with Him! Am I anything but a man, sent as a Messenger?"
H/K/Saheeh	Or you have a house of gold or you ascend into the sky. And [even then], we will not believe in your ascension until you bring down to us a book we may read." Say, "Exalted is my Lord! Was I ever but a human messenger?"
Malik	or a house made with gold comes into being for you; or you ascend to the sky - we shall not even believe in your ascendance until you bring down to us a book that we can read." O Muhammad, tell them: "Glory be to my Lord! Have I ever claimed to be anything more than a human Messenger?"[93]
QXP	"Or you should have a house of gold. Or you ascend to the sky. But, nay, we will not believe your ascension unless you bring a written book that we can read." Tell them, "Glory be to my Lord! Am I more than a mortal man, a Messenger?"
Maulana Ali	Or thou have a house of gold, or thou ascend into heaven. And we will not believe in thy ascending till thou bring down to us a book we can read. Say: Glory to my Lord! am I aught but a mortal messenger?
Free Minds	"Or that you have a luxurious mansion, or that you can ascend into the heavens. And we will not believe in your ascension unless you bring for us a record that we can study." Say: "Glory be to my Lord. Am I anything other than a human messenger!"
Qaribullah	or, until you possess an ornate house of gold, or ascend into the heavens; and we will not believe in your ascension until you have brought down for us a book which we can read. ' Say: 'Exaltations to my Lord! Am I anything except a human Messenger? '

George Sale	or thou have a house of gold; or thou ascend by a ladder to heaven: Neither will we believe thy ascending thither alone, until thou cause a book to descend unto us, bearing witness of thee, which we may read. Answer, my Lord be praised! Am I other than a man, sent as an Apostle?
JM Rodwell	Or thou have a house of gold; or thou mount up into Heaven; nor will we believe in thy mounting up, till thou send down to us a book which we may read." SAY: Praise be to my Lord! Am I more than a man, an apostle?

Asad	or thou have a house [made] of gold, or thou ascend to heaven - but nay, we would not [even] believe in thy ascension unless thou bring down to us [from heaven] a writing which we [ourselves] could read!" Say thou, [O Prophet:] "Limitless in His glory is my Sustainer!"° Am I, then, aught but a mortal man, an apostle?"

al-Isra' 017:094

‏17:94 ومامنع الناس ان يؤمنوا اذ جاءهم الهدى الا ان قالوا ابعث الله بشرا رسولا

Transliteration	Wama manaAAa alnnasa an yu/minoo ith jaahumu alhuda illa an qaloo abaAAatha Allahu basharan rasoolan
Literal	And what prevented/forbid the people that (E) they believe when the guidance came to them, except that (E) they said: "Did God send a human, messenger?"

Yusuf Ali	What kept men back from belief when Guidance came to them, was nothing but this: they said, "Has Allah sent a man (like us) to be (His) Messenger?"
Pickthal	And naught prevented mankind from believing when the guidance came unto them save that they said: Hath Allah sent a mortal as (His) messenger?
Arberry	And naught prevented men from believing when the guidance came to them, but that they said, 'Has God sent forth a mortal as Messenger?'
Shakir	And nothing prevented people from believing when the guidance came to them except that they said: What! has Allah raised up a mortal to be a messenger?
Sarwar	What keeps people from belief that guidance has come to them, but they question, "Why has God sent a mortal Messenger?".
Khalifa	What prevented the people from believing when the guidance came to them is their saying, "Did GOD send a human being as a messenger?"
Hilali/Khan	And nothing prevented men from believing when the guidance came to them, except that they said: "Has Allah sent a man as (His) Messenger?"
H/K/Saheeh	And what prevented the people from believing when guidance came to them except that they said, "Has Allah sent a human messenger?"
Malik	Nothing prevented people from belief when guidance came to them except the excuse: "What! Has Allah sent a man like us to be a Messenger?"[94]
QXP	Yet whenever Guidance came to people, nothing has ever kept them from believing as much as this objection, "Would Allah send a mortal man as His Messenger?"
Maulana Ali	And nothing prevents people from believing, when the guidance comes to them, except that they say: Has Allah raised up a mortal to be a messenger?
Free Minds	And what stopped the people from believing when the guidance came to them, except that they said: "Has God sent a human messenger?"
Qaribullah	Nothing prevented people from believing when guidance came to them but (the excuse): 'Has Allah sent a human as a Messenger? '

George Sale	And nothing hindreth men from believing, when a direction is come unto them, except that they say, hath God sent a man for his Apostle?
JM Rodwell	And what hindereth men from believing, when the guidance hath come to them, but that they say, "Hath God sent a man as an apostle?"

Asad	Yet whenever [God's] guidance came to them [through a prophet,] nothing has ever kept people from believing [in him] save this their objection: "Would God have sent a [mere] mortal man as His apostle?"

al-Isra' 017:095

‏17:95 قل لو كان في الارض ملائكة يمشون مطمئنين لنزلنا عليهم من السماء ملكا رسولا

Transliteration	Qul law kana fee al-ardi mala-ikatun yamshoona mutma-inneena lanazzalna AAalayhim mina alssama-i malakan rasoolan
Literal	Say: "If there were in the earth/Planet Ea rth angels walking assured/secured , We would have descended on them from the sky/space an angel (as) a messenger."

Yusuf Ali	Say, "If there were settled, on earth, angels walking about in peace and quiet, We should certainly have sent them down from the heavens an angel for a messenger."
Pickthal	Say: If there were in the earth angels walking secure, We had sent down for them from heaven an angel as messenger.
Arberry	Say: 'Had there been in the earth angels walking. at peace, We would have sent down upon them out of heaven an angel as Messenger.'
Shakir	Say: Had there been in the earth angels walking about as settlers, We would certainly have sent down to them from the heaven an angel as a messenger.
Sarwar	(Muhammad), say, "Had the earth been inhabited by angels who would walk serenely therein, only then would We have sent to them angelic Messengers".
Khalifa	Say, "If the earth were inhabited by angels, we would have sent down to them from the sky an angel messenger."
Hilali/Khan	Say: "If there were on the earth, angels walking about in peace and security, We should certainly have sent down for them from the heaven an angel as a Messenger."
H/K/Saheeh	Say, "If there were upon the earth angels walking securely, We would have sent down to them from the heaven an angel [as a] messenger."
Malik	O Muhammad, tell them: "Had there been in the earth angels walking about as settlers, We would certainly have sent down to them an angel from heaven as a Messenger."[95]
QXP	Say, "If angels walked about and dwelled in the earth, We would have sent an angel from the heaven as Messenger." (43:60).
Maulana Ali	Say: Had there been in the earth angels walking about secure, We would have sent down to them from the heaven an angel as messenger.
Free Minds	Say: "If the Earth had Angels walking about in security, We would have sent down to them from heaven an Angel as a messenger."
Qaribullah	Say: 'Had there been angels walking at peace in the earth, We would have sent down an angel from heaven to them as a Messenger. '

George Sale	Answer, if the angels had walked on earth as familiar inhabitants thereof, We had surely sent down unto them from heaven an angel for our Apostle.
JM Rodwell	SAY: Did angels walk the earth as its familiars, we had surely sent them an angel-apostle out of Heaven.

Asad	Say: "If angels were walking about on earth as their natural abode, We would indeed have sent down unto them an angel out of heaven as Our apostle."

al-Isra' 017:096

‏17:96 قل كفى بالله شهيدا بيني وبينكم انه كان بعباده خبيرا بصيرا

Transliteration	Qul kafa biAllahi shaheedan baynee wabaynakum innahu kana biAAibadihi khabeeran baseeran
Literal	Say: "Enough/sufficient with God, (as) a witness/testifier between me and between you, that He truly was/is with His worshippers/slaves expert/experienced, seeing/knowing."

Yusuf Ali	Say: "Enough is Allah for a witness between me and you: for He is well acquainted with His servants, and He sees (all things).
Pickthal	Say: Allah sufficeth for a witness between me and you. Lo! He is Knower, Seer of His slaves.
Arberry	Say: 'God suffices as a witness between me and you; surely He is aware of and sees His servants.'
Shakir	Say: Allah suffices as a witness between me and you; surely He is Aware of His servants, Seeing.
Sarwar	Say, "God is a sufficient Witness between me and you. He certainly sees and knows all about His servants.
Khalifa	Say, "GOD suffices as a witness between me and you. He is fully Cognizant of His worshipers, Seer."
Hilali/Khan	Say: "Sufficient is Allah for a witness between me and you. Verily! He is the All-Knower, the All-Seer of His slaves."
H/K/Saheeh	Say, "Sufficient is Allah as Witness between me and you. Indeed he is ever, concerning His servants, Acquainted and Seeing."
Malik	Say: "Sufficient is Allah as a witness between me and you. He is the One Who is Aware and Observant of His servants."[96]
QXP	Tell them, "Allah suffices as witness between me and you. Verily, fully Aware He is of His servants." (The outcome according to His Law will prove who is right).
Maulana Ali	Say: Allah suffices for a witness between me and you. Surely he is ever Aware of His servants, Seeing.
Free Minds	Say: "God suffices as a witness between me and you. He is Expert and Watcher over His servants."
Qaribullah	Say: 'Allah is sufficient as a witness between me and you. He knows and observes His worshipers. '

George Sale	Say, God is a sufficient witness between me and you: For He knoweth and regardeth his servants.
JM Rodwell	SAY: God is witness enough between you and me. His servants He scanneth, eyeth.

Asad	Say: "None can bear witness between me and you as God does: verily, fully aware is He of His creatures, and He sees all [that is in their hearts]."

al-Isra' 017:097

‏17:97 ومن يهدالله فهو المهتد ومن يضلل فلن تجد لهم اولياء من دونه ونحشرهم يوم القيامة على وجوههم عميا وبكما وصما ماواهم جهنم كلما خبت زدناهم سعيرا

Transliteration	Waman yahdi Allahu fahuwa almuhtadi waman yudlil falan tajida lahum awliyaa min doonihi wanahshuruhum yawma alqiyamati AAala wujoohihim AAumyan wabukman wasumman ma/wahum jahannamu kullama khabat zidnahum saAAeeran
Literal	And whom God guides so he is the guided, and whom He misguides, so you will never/not find for them guardians/protectors from other than Him, and We gather them (on) the Resurrection Day on their faces/fronts, blind, and mute, and deaf, their shelter/refuge (is) Hell, whenever (it) became humble/tranquil (subsided), We increased them blazing/inflaming.

Yusuf Ali	It is he whom Allah guides, that is on true Guidance; but he whom He leaves astray - for such wilt thou find no protector besides Him. On the Day of Judgment We shall gather, them together, prone on their faces, blind, dumb, and deaf: their abode will be Hell: every time it shows abatement, We shall increase from them the fierceness of the Fire.
Pickthal	And he whom Allah guideth, he is led aright; while, as for him whom He sendeth astray, for them thou wilt find no protecting friends beside Him, and We shall assemble them on the Day of Resurrection on their faces, blind, dumb and deaf; their habitation will be hell; whenever it abateth, We increase the flame for them.
Arberry	Whomsoever God guides, he is rightly guided; and whom He leads astray -- thou wilt not find for them protectors, apart from Him. And We shall muster them on the Resurrection Day upon their faces, blind, dumb, deaf; their refuge shall be Gehenna, and whensoever it abates We shall increase for them the Blaze.
Shakir	And whomsoever Allah guides, he is the follower of the right way, and whomsoever He causes to err, you shall not find for him guardians besides Him; and We will gather them together on the day of resurrection on their faces, blind and dumb and deaf; their abode is hell; whenever it becomes allayed We will add to their burning.
Sarwar	Whomever God has guided has the proper guidance. You will never find any guardian besides God for the one whom He has caused to go astray. On the Day of Judgment, We will gather them lying on their faces, blind, dumb and deaf. Hell will be their dwelling. As hell fire abates, We will increase its blazing force.
Khalifa	Whomever GOD guides is the truly guided one. And whomever He sends astray, you will never find for them any lords and masters beside Him. We will summon them on the Day of Resurrection forcibly; blind, dumb, and deaf. Their destination is Hell; whenever it cools down, we will increase their fire.
Hilali/Khan	And he whom Allah guides, he is led aright; but he whom He sends astray for such you will find no Auliya (helpers and protectors, etc.), besides Him, and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf, their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire.
H/K/Saheeh	And whoever Allah guides he is the [rightly] guided; and whoever He sends astray you will never find for them protectors besides Him, and We will gather them on the Day of Resurrection [fallen] on their faces blind, dumb and deaf. Their refuge is Hell; every time it subsides We increase them in blazing fire.
Malik	Those whom Allah guides are rightly guided; and those whom He lets go astray, shall find no protector besides Him. On the Day of Judgment We shall gather them all, prone on their faces, blind, dumb and deaf. Hell shall be their abode: whenever its flames die down, We will rekindle for them the fierceness of the fire.[97]
QXP	The rightly guided is the one who follows Allah's Guidance. Anyone who quits His Way, has gone astray. You will not find any protectors for them outside His Laws. On the Day of Resurrection, We will gather them together prone upon their faces; blind, dumb, and deaf. (That is how they lived their life). Hell is their abode, and every time its flames abate, We shall increase for them its blazing flame.
Maulana Ali	And he whom Allah guides, he is on the right way; and he whom He leaves in error for them thou wilt find no guardians besides Him. And We shall gather them together on the day of Resurrection on their faces, blind and dumb and deaf. Their abode is hell. Whenever it abates, We make them burn the more.
Free Minds	Whomever God guides is the truly guided one. And whomever He misguides then you will not find for them any allies except for Him. And We gather them on the Day of Resurrection on their faces, blind, mute, and deaf; their abode will be Hell. Every time it dies down, We increase for them the fire.
Qaribullah	Those whom Allah guides are rightly guided; but for those whom He leads astray you shall find no guardian, other than Him. On the Day of Resurrection We shall gather all of them upon their faces, blind, dumb, deaf. Gehenna shall be their refuge, whenever it dwindles, We will increase the Blaze for them.

George Sale	Whom God shall direct, he shall be the rightly directed; and whom He shall cause to err, thou shalt find none to assist, besides him. And We will gather them together on the day of resurrection, creeping on their faces, blind, and dumb, and deaf: Their abode shall be hell; so often as the fire thereof shall be extinguished, We will rekindle a burning flame to torment them.
JM Rodwell	And He whom God shall guide will be guided indeed; and whom he shall mislead thou shalt find none to assist, but Him: and we will gather them together on the day of the resurrection, on their faces, blind and dumb and deaf: Hell shall be their abode: so of

Asad	And he whom God guides, he alone has found the right way; whereas for those whom He lets go astray thou canst never find anyone to protect them from Him: and [so, when] We shall gather them together on the Day of Resurrection, [they will lie] prone upon their faces, blind and dumb and deaf, with hell as their goal; [and] every time [the fire] abates, We shall increase for them [its] blazing flame.

al-Isra' 017:098

‏17:98 ذلك جزاؤهم بانهم كفروا باياتنا وقالوا ءاذا كنا عظاما ورفاتا أئنا لمبعوثون خلقا جديدا

Transliteration	Thalika jazaohum bi-annahum kafaroo bi-ayatina waqaloo a-itha kunna AAithaman warufatan a-inna lamabAAoothoona khalqan jadeedan
Literal	That (is) their reward because they (E) disbelieved with Our verses/evidences and they said: "Is (it that) if we were bones and debris/fragments , are we being resurrected/revived (E) (as a) new creation?"

Yusuf Ali	That is their recompense, because they rejected Our signs, and said, "When we are reduced to bones and broken dust, should we really be raised up (to be) a new Creation?"
Pickthal	That is their reward because they disbelieved Our revelations and said: When we are bones and fragments shall we, forsooth, be raised up as a new creation?
Arberry	That is their recompense because they disbelieved in Our signs and said, 'What, when we are bones and broken bits, shall we really be raised up again in a new creation?'
Shakir	This is their retribution because they disbelieved in Our communications and said What! when we shall have become bones and decayed particles, shall we then indeed be raised up into a new creation?
Sarwar	This will be the recompense for their disbelief of Our revelations and for their saying, "Shall we be brought to life again after becoming bones and dust?"
Khalifa	Such is their just retribution, since they rejected our revelations. They said, "After we turn into bones and fragments, do we get resurrected into a new creation?"
Hilali/Khan	That is their recompense, because they denied Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and said: "When we are bones and fragments, shall we really be raised up as a new creation?"
H/K/Saheeh	That is their recompense because they disbelieved in Our verses and said, "When we are bones and crumbled particles, will we [truly] be resurrected [in] a new creation?"
Malik	Thus shall they be rewarded: because they rejected Our revelations and said: "When we are reduced to bones and decayed particles, shall we really be raised to life in a new creation?"[98]
QXP	Such is their reward because they preemptively rejected Our Messages. And for having said, "When we are bones and fragments, shall we be raised from the dead as a new creation?"
Maulana Ali	This is their retribution because they disbelieve in Our messages and say: When we are bones and decayed particles, shall we then be raised up into a new creation?
Free Minds	Such is their recompense that they rejected Our revelations, and they said: "If we are bones and fragments, will we be sent into a new creation?"
Qaribullah	That will be their recompense because they disbelieved Our verses and said: 'When we are turned to bones and broken bits, shall we really be raised up once more as a new creation? '

George Sale	This shall be their reward, because they disbelieve in our signs, and say, when we shall have been reduced to bones and dust, shall we surely be raised new creatures?
JM Rodwell	This shall be their reward for that they believed not our signs and said, "When we shall have become bones and dust, shall we surely be raised a new creation?"

Asad	Such will be their requital for having rejected Our messages and having said, "After we will have become bones and dust, shall we, forsooth, be raised from the dead in a new act of creation?"

al-Isra' 017:099

‏17:99 اولم يروا ان الله الذي خلق السماوات والارض قادر على ان يخلق مثلهم وجعل لهم اجلا لاريب فيه فابى الظالمون الا كفورا

Transliteration	Awa lam yaraw anna Allaha allathee khalaqa alssamawati waal-arda qadirun AAala an yakhluqa mithlahum wajaAAala lahum ajalan la rayba feehi faaba alththalimoona illa kufooran
Literal	Did they not see/understand that God (is) who created the skies/space and the Earth/Planet Earth (and is) capable on that (E) (He) creates similar/equal to them, and He made/put for them a term/time no doubt/suspicion in it, so the unjust/oppressive refused/hated except (insisting) disbelief.

Yusuf Ali	See they not that Allah, Who created the heavens and the earth, has power to create the like of them (anew)? Only He has decreed a term appointed, of which there is no doubt. But the unjust refuse (to receive it) except with ingratitude.
Pickthal	Have they not seen that Allah Who created the heavens and the earth is Able to create the like of them, and hath appointed for them an end whereof there is no doubt? But the wrong-doers refuse aught save disbelief.
Arberry	Have they not seen that God, who created the heavens and earth, is powerful to create the like of them? He has appointed for them a term, no doubt of it; yet the unbelievers refuse all but unbelief.
Shakir	Do they not consider that Allah, Who created the heavens and the earth, is able to create their like, and He has appointed for them a doom about which there is no doubt? But the unjust do not consent to aught but denying.
Sarwar	Do they not realize that God, who has created the heavens and the earth, has the power to create their like? He has given them life for an appointed time of which there is no doubt. The unjust turn away in disbelief (from Our revelation).
Khalifa	Could they not see that the GOD who created the heavens and the earth is able to create the same creations? (That) He has predetermined for them an irrevocable life span? Yet, the disbelievers insist upon disbelieving.
Hilali/Khan	See they not that Allah, Who created the heavens and the earth, is Able to create the like of them. And He has decreed for them an appointed term, whereof there is not doubt. But the Zalimoon (polytheists and wrong-doers, etc.) refuse (the truth the Message of Islamic Monotheism, and accept nothing) but disbelief.
H/K/Saheeh	Do they not see that Allah, who created the heavens and earth, is [the one] Able to create the likes of them? And He has appointed for them a term, about which there is no doubt. But the wrongdoers refuse [anything] except disbelief.
Malik	Can they not see that Allah Who has created the heavens and the earth has power to create the people like them? He has set a deadline for their lives, there is no doubt about it: yet the wrongdoers refuse to do anything except deny.[99]
QXP	Do they not realize that Allah Who created the heavens and the earth, is Able to create them anew in their own likeness again? He has appointed an irrevocable time to end the worldly life (and of Resurrection). Only those remain submerged in the darkness of ignorance who are bent upon doing wrong to their own "Self" (and thus remain ungrateful for the Benevolent Guidance).
Maulana Ali	See they not that Allah, Who created the heavens and the earth, is able to create the like of them? And He has appointed for them a term, whereof there is no doubt. But the wrongdoers consent to naught but denying.
Free Minds	Did they not see that God who has created the heavens and the Earth is able to create their like? And He has made an appointed time for them in which there is no doubt. But the wicked refuse anything except rejection.
Qaribullah	Have they not seen that Allah, who has created the heavens and the earth, has power to create their like? There is no doubt that He has appointed for them a term, yet the unbelievers refuse all but disbelief.

George Sale	Do they not perceive that God, who created the heavens and the earth, is able to create other bodies, like their present? And He hath appointed them a limited term; there is no doubt thereof: But the ungoldly reject the truth, merely out of unbelief.
JM Rodwell	Do they not perceive that God, who created the Heavens and the Earth, is able to create their like? And he hath ordained them a term; there is no doubt of it: but the wicked refuse everything except unbelief.

Asad	Are they, then, not aware that God, who has created the heavens and the earth, has the power to create them anew in their own likeness,' 14 having, beyond any doubt, set a term for their resurrection? However, all [such] evildoers are unwilling to accept anything but blasphemy!"

al-Isra' 017:100

‏17:100 قل لو انتم تملكون خزائن رحمة ربي اذا لامسكتم خشية الانفاق وكان الانسان قتورا

Transliteration	Qul law antum tamlikoona khaza-ina rahmati rabbee ithan laamsaktum khashyata al-infaqi wakana al-insanu qatooran
Literal	Say: "If you own/possess my Lord's safes/storages (of) mercy, then you would have held/seized (E) fear (of) the spending/expenditure (poverty), and the human was/is miserly/stingy."

Yusuf Ali	Say: "If ye had control of the Treasures of the Mercy of my Lord, behold, ye would keep them back, for fear of spending them: for man is (every) niggardly!"
Pickthal	Say (unto them): If ye possessed the treasures of the mercy of my Lord, ye would surely hold them back for fear of spending, for man was ever grudging.
Arberry	Say: 'If you possessed the treasuries of my Lord's mercy, yet would you hold back for fear of expending; and man is ever niggardly.'
Shakir	Say: If you control the treasures of the mercy of my Lord, then you would withhold (them) from fear of spending, and man is niggardly.
Sarwar	Say, "Had you owned the treasures of the Mercy of my Lord, you would have locked them up for fear of spending them. The human being has always been stingy.
Khalifa	Proclaim, "If you possessed my Lord's treasures of mercy, you would have withheld them, fearing that you might exhaust them. The human being is stingy."
Hilali/Khan	Say (to the disbelievers): "If you possessed the treasure of the Mercy of my Lord (wealth, money, provision, etc.), then you would surely hold back (from spending) for fear of (being exhausted), and man is ever miserly!"
H/K/Saheeh	Say [to them], "If you possessed the depositories of the mercy of my Lord, then you would withhold out of fear of spending." And ever has man been stingy.
Malik	Say to them: "Even if you had all the treasures of my Lord’s blessings at your disposal, you would still hold them back for fear of spending. Man is ever so stingy!"[100]
QXP	Say, "If you owned the treasure-houses of my Lord's Bounty, you would try to hold on to them tightly for fear of spending too much. For, man has ever been self-serving."
Maulana Ali	Say: If you control the treasures of the mercy of my Lord, then you would withold (them) for fear of spending. And man is ever niggardly.
Free Minds	Say: "If you were the ones possessing the vaults of my Lord's mercy, you would have held back for fear of spending. And man was always stingy!"
Qaribullah	Say: 'If you possessed the treasuries of my Lord's Mercy, you would hold them back for fear of spending and mankind is ever grudging!

George Sale	Say, if ye possessed the treasures of the mercy of my Lord, ye would surely refrain from using them, for fear of spending them; for man is covetous.
JM Rodwell	SAY: If ye held the treasures of my Lord's mercy ye would certainly refrain from them through fear of spending them: for man is covetous.

Asad	Say: "If you were to own' all the treasurehouses of my Sustainer's bounty,' 17 lo! you would still try to hold on [to them] tightly for fear of spending [too much]: for man has always been avaricious [whereas God is limitless in His bounty]

al-Isra' 017:101

‏17:101 ولقد اتينا موسى تسع ايات بينات فسأل بني اسرائيل اذ جاءهم فقال له فرعون اني لاظنك ياموسى مسحورا

Transliteration	Walaqad atayna moosa tisAAa ayatin bayyinatin fais-al banee isra-eela ith jaahum faqala lahu firAAawnu innee laathunnuka ya moosa mashooran
Literal	And We had given/brought to Moses nine evidences/signs evidences, so ask/question Israel's sons and daughters, when (he) came to them, so Pharaoh said to him: "That I, I think/suspect you (E) you, Moses, (are) bewitched/enchanted."

Yusuf Ali	To Moses We did give Nine Clear Signs: As the Children of Israel: when he came to them, Pharaoh said to him: "O Moses! I consider thee, indeed, to have been worked upon by sorcery!
Pickthal	And verily We gave unto Moses nine tokens, clear proofs (of Allah's Sovereignty). Do but ask the Children of Israel how he came unto them, then Pharaoh said unto him: Lo! I deem thee one bewitched, O Moses.
Arberry	And We gave Moses nine signs, clear signs. Ask the Children of Israel when he came to them, and Pharaoh said to him, 'Moses, I think thou art bewitched.'
Shakir	And certainly We gave Musa nine clear signs; so ask the children of Israel. When he came to them, Firon said to him: Most surely I deem you, O Musa, to be a man deprived of reason.
Sarwar	To Moses We gave nine illustrious miracles. Ask the Israelites; Moses came to them. The Pharaoh said to him,"Moses, I believe that you are bewitched".
Khalifa	We supported Moses with nine profound miracles - ask the Children of Israel. When he went to them, Pharaoh said to him, "I think that you, Moses, are bewitched."
Hilali/Khan	And indeed We gave to Moosa (Moses) nine clear signs. Ask then the Children of Israel, when he came to them, then Firaun (Pharaoh) said to him: "O Moosa (Moses)! I think you are indeed bewitched."
H/K/Saheeh	And We had certainly given Moses nine evident signs, so ask the Children of Israel [about] when he came to them and Pharaoh said to him, "Indeed I think, O Moses, that you are affected by magic."
Malik	To Moses We gave nine clear signs. Ask the Children of Israel how, when he came to them and Pharoah told him: "O Moses! I think that you are bewitched".[101]
QXP	(We have been sending Prophets for the reformation of this mentality.) Indeed We gave unto Moses nine clear Messages. Ask then, the Children of Israel what happened when he came unto them and Pharaoh said to him, "Verily, O Moses! I think you are bewitched." (7:133), (27:12).
Maulana Ali	And certainly We gave Moses nine clear signs; so ask the Children of Israel. When he came to them, Pharaoh said to him: Surely I deem thee, O Moses, to be one bewitched.
Free Minds	And We had given Moses nine clear signs. So ask the Children of Israel, when he came to them, then Pharaoh said: "I think that you Moses are bewitched!"
Qaribullah	To Moses We gave nine clear signs. Ask the Children of Israel about how he came to them. When Pharaoh said to him: 'Moses, I think you are bewitched.'

George Sale	We heretofore gave unto Moses the power of working nine evident signs. And do thou ask the children of Israel as to the story of Moses; when he came unto them, and Pharaoh said unto him, verily I esteem thee, O Moses, to be deluded by sorcery.
JM Rodwell	We therefore gave to Moses nine clear signs. Ask thou, therefore, the children of Israel how it was when he came unto them, and Pharaoh said to him, "Verily, I deem thee, O Moses, a man enchanted."

Asad	AND, INDEED, We gave unto Moses nine clear messages. Ask, then, the children of Israel'2° [to tell thee what 11'7 Lit., "grace" (rahmah). happened] when he came unto them, [and appealed to Pharaoh,] and Pharaoh said unto him, "Verily, O Moses, I think that thou art full of sorcery!"

al-Isra' 017:102

‏17:102 قال لقد علمت ماانزل هؤلاء الا رب السماوات والارض بصائر واني لاظنك يافرعون مثبورا

Transliteration	Qala laqad AAalimta ma anzala haola-i illa rabbu alssamawati waal-ardi basa-ira wa-innee laathunnuka ya firAAawnu mathbooran
Literal	He Said: "You had known none descended those, except the skies'/space's and the earth's/Planet Earth's Lord, evidences , and that I think/suspect you (E) , you Pharaoh, (are) destroyed/cursed ."

Yusuf Ali	Moses said, "Thou knowest well that these things have been sent down by none but the Lord of the heavens and the earth as eye-opening evidence: and I consider thee indeed, O Pharaoh, to be one doomed to destruction!"
Pickthal	He said: In truth thou knowest that none sent down these (portents) save the Lord of the heavens and the earth as proofs, and lo! (for my part) I deem thee lost, O Pharaoh.
Arberry	He said, 'Indeed thou knowest that none sent these down, except the Lord of the heavens and earth, as clear proofs; and, Pharaoh, I think thou art accursed.'
Shakir	He said: Truly you know that none but the Lord of the heavens and the earth has sent down these as clear proof and most surely I believe you, O Firon, to be given over to perdition.
Sarwar	He replied, "Certainly you have come to know that these have been sent by the Lord of the heavens and the earth as lessons to people. Pharaoh, I believe that you are doomed to perdition.
Khalifa	He said, "You know full well that no one can manifest these except, obviously, the Lord of the heavens and the earth. I think that you, Pharaoh, are doomed."
Hilali/Khan	(Moosa (Moses)) said: "Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth as clear (evidences i.e. proofs of Allahs Oneness and His Omnipotence, etc.). And I think you are, indeed, O Firaun (Pharaoh) doomed to destruction (away from all good)!"
H/K/Saheeh	[Moses] said, "You have already known that none has sent down these [signs] except the Lord of the heavens and the earth as evidence, and indeed I think, O Pharaoh, that you are destroyed."
Malik	Moses replied: "You know it very well that no one except the Lord of the heavens and the earth has sent down these signs as eye-openers, and O Pharoah (Pharaoh), surely I think that you are doomed."[102]
QXP	Answered Moses, "You know well that no one but the Lord of the heavens and the earth has revealed these eye-opening Messages and, verily, O Pharaoh! I think that you are utterly lost."
Maulana Ali	He said: Truly thou knowest that none but the Lord of the heavens and the earth has sent these as clear proofs; and surely I believe thee, O Pharaoh, to be lost.
Free Minds	He said: "You know that no one has sent these down except for the Lord of the heavens and the Earth as visible proofs. And I think that you Pharaoh are doomed!"
Qaribullah	'You know, ' he replied, 'that none except the Lord of the heavens and the earth has sent down these as clear proofs. Pharaoh, I believe you are destroyed.'

George Sale	Moses answered, thou well knowest that none hath sent down these evident signs except the Lord of heaven and earth; and I surely esteem thee, O Pharaoh, a lost man.
JM Rodwell	Said Moses, "Thou knowest that none hath sent down these clear signs but the Lord of the Heavens and of the Earth; and I surely deem thee, O Pharaoh, a person lost."

Asad	Answered [Moses]: "Thou knowest well that none but the Sustainer of the heavens and the earth has bestowed these [miraculous signs] from on high, as a means of insight [for thee];`3 and, verily, O Pharaoh, [since thou hast chosen to reject them;] I think that thou art utterly lost!"

al-Isra' 017:103

‏17:103 فاراد ان يستفزهم من الارض فاغرقناه ومن معه جميعا

Transliteration	Faarada an yastafizzahum mina al-ardi faaghraqnahu waman maAAahu jameeAAan
Literal	So he wanted/intended that (E) he harasses/scares them away from the land so We drowned/sunk him and who (is) with him all together .

Yusuf Ali	So he resolved to remove them from the face of the earth: but We did drown him and all who were with him.
Pickthal	And he wished to scare them from the land, but We drowned him and those with him, all together.
Arberry	He desired to startle them from the land; and We drowned him and those with him, all together.
Shakir	So he desired to destroy them out of the earth, but We drowned him and those with him all together;
Sarwar	The Pharaoh wanted to expel the Israelites from the land so We drowned him and all who were with him.
Khalifa	When he pursued them, as he chased them out of the land, we drowned him, together with those who sided with him, all of them.
Hilali/Khan	So he resolved to turn them out of the land (of Egypt). But We drowned him and all who were with him.
H/K/Saheeh	So he intended to drive them from the land, but We drowned him and those with him all together.
Malik	So Pharoah resolved to remove Moses and the Israelites from the face of the earth, but We drowned him and all who were with him.[103]
QXP	Pharaoh resolved to wipe off Moses and his followers from the face of the earth. But We drowned him and those with him, all together.
Maulana Ali	So he desired to scare them from the land, but We drowned him and those with him, all together;
Free Minds	So he wanted to entice them out of the land. But We drowned him and all those with him.
Qaribullah	Pharaoh sought to provoke them so that they would leave the land, but We drowned him, together with all who were with him.

George Sale	Wherefore Pharaoh sought to drive them out of the land; but We drowned him, and all those who were with him.
JM Rodwell	So Pharaoh sought to drive them out of the land; but we drowned him and all his followers.

Asad	And then Pharaoh resolved to wipe them off [the face of] the earth - whereupon We caused him and all who were with him to drown [in the sea].

al-Isra' 017:104

‏17:104 وقلنا من بعده لبني اسرائيل اسكنوا الارض فاذا جاء وعد الاخرة جئنا بكم لفيفا

Transliteration	Waqulna min baAAdihi libanee isra-eela oskunoo al-arda fa-itha jaa waAAdu al-akhirati ji/na bikum lafeefan
Literal	And We said from after him to Israel's sons and daughters: "Reside/inhabit the land/Planet Earth , so if the ends' (other life's) promise came, We came with you (in) mixed crowds/huge gatherings ."

Yusuf Ali	And We said thereafter to the Children of Israel, "Dwell securely in the land (of promise)": but when the second of the warnings came to pass, We gathered you together in a mingled crowd.
Pickthal	And We said unto the Children of Israel after him: Dwell in the land; but when the promise of the Hereafter cometh to pass We shall bring you as a crowd gathered out of various nations.
Arberry	And We said to the Children of Israel after him, 'Dwell in the land; and when the promise of the world to come comes to pass, We shall bring you a rabble.'
Shakir	And We said to the Israelites after him: Dwell in the land: and when the promise of the next life shall come to pass, we will bring you both together in judgment.
Sarwar	We told the Israelites after this to settle in the land until Our second promise will come true. We would then gather them all together (on the Day of Judgment).
Khalifa	And we said to the Children of Israel afterwards, "Go live into this land. When the final prophecy comes to pass, we will summon you all in one group."
Hilali/Khan	And We said to the Children of Israel after him: "Dwell in the land, then, when the final and the last promise comes near (i.e. the Day of Resurrection or the descent of Christ (Iesa (Jesus), son of Maryam (Mary) on the earth). We shall bring you altogether as mixed crowd (gathered out of various nations).(Tafsir Al-Qurtubee, Vol. 10, Page 338)
H/K/Saheeh	And We said after Pharaoh to the Children of Israel, "Dwell in the land, and when there comes the promise of the Hereafter, We will bring you forth in [one] gathering."
Malik	Thereafter We said to the Children of Israel: "Settle down in the land and when the promise of the hereafter comes to be fulfilled, We shall assemble you all together."[104]
QXP	After that We said to the Children of Israel, "Dwell now securely in the earth but remember that when the last promise comes to pass, We shall bring you as a crowd gathered out of various nations." (The first two Promises (17:5), (17:7), (7:157)).
Maulana Ali	And We said to the Children of Israel after him: Abide in the land. But when the latter promise came, We brought you all rolled up.
Free Minds	And We said after him to the Children of Israel: "Dwell in the land, then, when the time of the second promise comes, We will bring you all together as a mixed crowd."
Qaribullah	And thereafter We said to the Children of Israel: 'Dwell in the land. When the promise of the Everlasting Life comes We shall bring you all together. '

George Sale	And We said unto the children of Israel, after his destruction, dwell ye in the land: And when the promise of the next life shall come to be fulfilled, We will bring you both promiscuously to judgement.
JM Rodwell	And after his death, we said to the children of Israel, "Dwell ye in the land:" and when the promise of the next life shall come to pass, we will bring you both up together to judgment.

Asad	And after that We said unto the children of Israel: "Dwell now securely on earth - but [remember that] when the promise of the Last Day shall come to pass, We will bring you forth as [parts of] a motley crowd!"u

al-Isra' 017:105

‏17:105 وبالحق انزلناه وبالحق نزل وماارسلناك الا مبشرا ونذيرا

Transliteration	Wabialhaqqi anzalnahu wabialhaqqi nazala wama arsalnaka illa mubashshiran wanatheeran
Literal	And by the truth We descended it, and by the truth it descended, and We did not send you except (as an) announcer of good news and (a) warner/giver of notice .

Yusuf Ali	We sent down the (Qur'an) in Truth, and in Truth has it descended: and We sent thee but to give Glad Tidings and to warn (sinners).
Pickthal	With truth have We sent it down, and with truth hath it descended. And We have sent thee as naught else save a bearer of good tidings and a warner.
Arberry	With the truth We have sent it down, and with the truth it has come down; and We have sent thee not, except good tidings to bear, and warning;
Shakir	And with truth have We revealed it, and with truth did it come; and We have not sent you but as the giver of good news and as a warner.
Sarwar	We sent it (the Quran) in all Truth and in all Truth it came. (Muhammad), We have sent you for no other reason than to be a bearer of glad news and a warner.
Khalifa	Truthfully, we sent it down, and with the truth it came down. We did not send you except as a bearer of good news, as well as a warner.
Hilali/Khan	And with truth We have sent it down (i.e. the Quran), and with truth it has descended. And We have sent you (O Muhammad SAW) as nothing but a bearer of glad tidings (of Paradise, for those who follow your Message of Islamic Monotheism), and a warner (of Hell-fire for those who refuse to follow your Message of Islamic Monotheism).
H/K/Saheeh	And with the truth We have sent the Qurâ an down, and with the truth it has descended. And We have not sent you, [O Muúammad], except as a bringer of good tidings and a warner.
Malik	We have revealed the Qur’an in Truth, and with the Truth it has come down: and O Muhammad, We have sent you only to give good news to the believers and to warn the unbelievers.[105]
QXP	Truthfully, We have sent it down, and with the Truth it has come down (to you O Prophet). For, We have sent you (O Prophet) as a herald of glad tidings and a Warner.
Maulana Ali	And with truth have We revealed it, and with truth did it come. And We have not sent thee but as a giver of good news and as a Wagner.
Free Minds	And it is with truth that We have sent it down, and with truth it came down. And We have not sent you except as a bearer of good news and a warner.
Qaribullah	We have sent it down with the truth, and with the truth it has come down. We have not sent you except a bearer of glad tidings and a warner,

George Sale	We have sent down the Koran with truth, and it hath descended with truth: And we have not sent thee otherwise than to be a bearer of good tidings, and a denouncer of threats.
JM Rodwell	In truth have we sent down the Koran, and in truth hath it descended, and we have only sent thee to announce and to warn.

Asad	AND AS a guide towards the truth 126 have We bestowed this [revelation] from on high; with this [very] truth has it come down [unto thee, O Prophet]:'n for We have sent thee but as a herald of glad tidings and a warner,

al-Isra' 017:106

‏17:106 وقرانا فرقناه لتقراه على الناس على مكث ونزلناه تنزيلا

Transliteration	Waqur-anan faraqnahu litaqraahu AAala alnnasi AAala mukthin wanazzalnahu tanzeelan
Literal	And a Koran We distinguished it to read it on (to) the people on slow deliberation/comprehension , and We descended it descending.

Yusuf Ali	(It is) a Qur'an which We have divided (into parts from time to time), in order that thou mightest recite it to men at intervals: We have revealed it by stages.
Pickthal	And (it is) a Qur'an that We have divided, that thou mayst recite it unto mankind at intervals, and We have revealed it by (successive) revelation.
Arberry	and a Koran We have divided, for thee to recite it to mankind at intervals, and We have sent it down successively.
Shakir	And it is a Quran which We have revealed in portions so that you may read it to the people by slow degrees, and We have revealed it, revealing in portions.
Sarwar	We have divided the Quran into many segments so that you would read them to the people in gradual steps as We reveal them to you from time to time.
Khalifa	A Quran that we have released slowly, in order for you to read it to the people over a long period, although we sent it down all at once.
Hilali/Khan	And (it is) a Quran which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages. (in 23 years).
H/K/Saheeh	And [it is] a Qurâ an which We have separated [by intervals] that you might recite it to the people over a prolonged period. And We have sent it down progressively.
Malik	We have divided the Qur’an into sections so that you may recite to the people with deliberation, and We have sent it down in gradual revelations to suit particular occasions.[106]
QXP	With the Qur'an which We have gradually unfolded, so that you might convey it to mankind by stages. Behold, We have sent it down step by step, as one Revelation.
Maulana Ali	And it is a Qur’an We have made distinct, so that thou mayest read it to the people by slow degrees, and We have revealed it in portions.
Free Minds	And a Quran that We have separated, so that you may relate it to the people over time; and We have brought it down gradually.
Qaribullah	and We have divided the Koran for you to recite at intervals to mankind and We have sent it down successively.

George Sale	And We have divided the Koran, revealing it by parcels, that thou mightest read it unto men with deliberation; and We have sent it down, causing it to descend as occasion required.
JM Rodwell	And we have parcelled out the Koran into sections, that thou mightest recite it unto men by slow degrees, and we have sent it down piecemeal.

Asad	[bearing] a discourse which We have gradually unfolded,' so that thou might read it out to mankind by stages, seeing that We have bestowed it from on high step by step, as [one] revelation.'

al-Isra' 017:107

‏17:107 قل امنوا به او لاتؤمنوا ان الذين اوتوا العلم من قبله اذا يتلى عليهم يخرون للاذقان سجدا

Transliteration	Qul aminoo bihi aw la tu/minoo inna allatheena ootoo alAAilma min qablihi itha yutla AAalayhim yakhirroona lil-athqani sujjadan
Literal	Say: "Believe with it or do not believe, that (E) those who were given/brought to the knowledge, from before it, if (it) is being read/recited on them, they fall down to the chins/beards prostrating."

Yusuf Ali	Say: "Whether ye believe in it or not, it is true that those who were given knowledge beforehand, when it is recited to them, fall down on their faces in humble prostration,
Pickthal	Say: Believe therein or believe not, lo! those who were given knowledge before it, when it is read unto them, fall down prostrate on their faces, adoring,
Arberry	Say: 'Believe in it, or believe not; those who were given the knowledge before it when it is recited to them, fall down upon their faces prostrating,
Shakir	Say: Believe in it or believe not; surely those who are given the knowledge before it fall down on their faces, making obeisance when it is recited to them.
Sarwar	Say, "It does not matter whether you believe in it or not, for when it is read to those who had received the knowledge (heavenly Books) that were sent before, they bow down and prostrate themselves before the Lord.
Khalifa	Proclaim, "Believe in it, or do not believe in it." Those who possess knowledge from the previous scriptures, when it is recited to them, they fall down to their chins, prostrating.
Hilali/Khan	Say (O Muhammad SAW to them): "Believe in it (the Quran) or do not believe (in it). Verily! Those who were given knowledge before it (the Jews and the Christians like Abdullah bin Salam and Salman Al-Farisee), when it is recited to them, fall down on their faces in humble prostration."
H/K/Saheeh	Say, "Believe in it or do not believe. Indeed, those who were given knowledge before it when it is recited to them, they fall upon their faces in prostration,
Malik	Say: "Whether you believe in it or not, it is true that those who were endowed with knowledge before its revelation prostrate themselves when it is recited[107]
QXP	Say, "Believe in it or do not believe." Those who have been endowed with innate knowledge and make use of it, recognize its glory and fall down upon their faces in prostration as soon as it is conveyed to them."
Maulana Ali	Say: Believe in it or believe not. Surely those who are given the knowledge before it, fall down prostrate on their faces, when it is recited to them,
Free Minds	Say: "Believe in it or do not believe in it. Those who have been given the knowledge before it, when it is recited to them, they fall to their chins prostrating."
Qaribullah	Say: 'Believe in it, or do not believe. When it is recited to those to whom knowledge was given before they fall prostrate upon their faces

George Sale	Say, whether ye believe therein, or do not believe, verily those who have been favoured with the knowledge of the scriptures which were revealed before it, when the same is rehearsed unto them, fall down on their faces, worshipping,
JM Rodwell	SAY: Believe ye therein or believe ye not? They verily to whom knowledge had been given previously, fall on their faces worshipping when it is recited to them,

Asad	Say: "Believe in it or do not believe." Behold, those who are already"° endowed with [innate] knowledge fall down upon their faces in prostration as soon as this [divine writ] is conveyed unto them,

al-Isra' 017:108

‏17:108 ويقولون سبحان ربنا ان كان وعد ربنا لمفعولا

Transliteration	Wayaqooloona subhana rabbina in kana waAAdu rabbina lamafAAoolan
Literal	And they say: "Praise/glory (to) our Lord that truly our Lord's promise was made/done (E)."197

Yusuf Ali	"And they say: 'Glory to our Lord! Truly has the promise of our Lord been fulfilled!'"
Pickthal	Saying: Glory to our Lord! Verily the promise of our Lord must be fulfilled.
Arberry	and say, "Glory be to our Lord! Our Lord's promise is performed."
Shakir	And they say: Glory be to our Lord! most surely the promise of our Lord was to be fulfilled.
Sarwar	They say, "Our Lord is too Glorious to disregard His promise".
Khalifa	They say, "Glory be to our Lord. This fulfills our Lord's prophecy."
Hilali/Khan	And they say: "Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled."
H/K/Saheeh	And they say, "Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled."
Malik	and say, ‘Glory be to our Lord! Our Lord’s promise has been fulfilled.'[108]
QXP	They say, "Glory be to our Lord. Verily, the Promise of our Lord has been fulfilled."
Maulana Ali	And say: Glory to our Lord! Surely the promise of our Lord was to be fulfilled.
Free Minds	And they Say: "Praise be to our Lord. Truly, the promise of our Lord was fulfilled."
Qaribullah	and say, "Exaltations be to our Lord! The promise of our Lord is done." '

George Sale	and say, our Lord be praised, for that the promise of our Lord is surely fulfilled!
JM Rodwell	and say: "Glory be to God! the promise of our Lord is made good!"

Asad	and say, "Limitless in His glory is our Sustainer! Verily, our Sustainer's promise has been fulfilled!"

al-Isra' 017:109

‏17:109 ويخرون للاذقان يبكون ويزيدهم خشوعا

Transliteration	Wayakhirroona lil-athqani yabkoona wayazeeduhum khushooAAan
Literal	And they fall down to the chins/beards weeping and He/it (the weeping) increases them humbleness/submission .

Yusuf Ali	They fall down on their faces in tears, and it increases their (earnest) humility.
Pickthal	They fall down on their faces, weeping, and it increaseth humility in them.
Arberry	And they fall down upon their faces weeping; and it increases them in humility.'
Shakir	And they fall down on their faces weeping, and it adds to their humility.
Sarwar	They bow down in prostration and weep and it makes them more humble (before the Lord).
Khalifa	They fall down on their chins, prostrating and weeping, for it augments their reverence.
Hilali/Khan	And they fall down on their faces weeping and it adds to their humility.
H/K/Saheeh	And they fall upon their faces weeping, and the Qurâ an increases them in humble submission.
Malik	They fall down upon their faces, weeping as they listen, and this increases their reverence."[109]
QXP	And so they fall down on their chins, weeping, and increasing in humility.
Maulana Ali	And they fall down on their faces, weeping, and it adds to their humility.
Free Minds	And they fall upon their chins crying, and it increases them in humility.
Qaribullah	They fall down upon their chin, weeping and it increases them in humility.

George Sale	And they fall down on their faces, weeping; and the hearing thereof increaseth their humility.
JM Rodwell	They fall down on their faces weeping, and It increaseth their humility.

Asad	And so they fall down upon their faces, weeping, and [their consciousness of God's grace] increases their humility.

al-Isra' 017:110

‏17:110 قل ادعوا الله اوادعواالرحمن ايا ماتدعوا فله الاسماء الحسنى ولاتجهر بصلاتك ولاتخافت بها وابتغ بين ذلك سبيلا

Transliteration	Quli odAAoo Allaha awi odAAoo alrrahmana ayyan ma tadAAoo falahu al-asmao alhusna wala tajhar bisalatika wala tukhafit biha waibtaghi bayna thalika sabeelan
Literal	Say: "Call God, or call the merciful, whichever you call, so for Him (are) the names the best/most beautiful (the good names), and do not publicize/declare/raise (voice) with your prayers, and do not silence/lower and hide with it, and wish/desire between that a way/method."

Yusuf Ali	Say: "Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names. Neither speak thy Prayer aloud, nor speak it in a low tone, but seek a middle course between."
Pickthal	Say (unto mankind): Cry unto Allah, or cry unto the Beneficent, unto whichsoever ye cry (it is the same). His are the most beautiful names. And thou (Muhammad), be not loud-voiced in thy worship nor yet silent therein, but follow a way between.
Arberry	Say: 'Call upon God, or call upon the Merciful; whichsoever you call upon, to Him belong the Names Most Beautiful.' And be thou not loud in thy prayer, nor hushed therein, but seek thou for a way between that.
Shakir	Say: Call upon Allah or call upon, the Beneficent Allah; whichever you call upon, He has the best names; and do not utter your prayer with a very raised voice nor be silent with regard to it, and seek a way between these.
Sarwar	(Muhammad), tell them, "It is all the same whether you call Him God or the Beneficent. All the good names belong to Him." (Muhammad), do not be too loud or slow in your prayer. Choose a moderate way of praying.
Khalifa	Say, "Call Him GOD, or call Him the Most Gracious; whichever name you use, to Him belongs the best names." You shall not utter your Contact Prayers (Salat) too loudly, nor secretly; use a moderate tone.
Hilali/Khan	Say (O Muhammad SAW): "Invoke Allah or invoke the Most Beneficent (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names. And offer your Salat (prayer) neither aloud nor in a low voice, but follow a way between.
H/K/Saheeh	Say, "Call upon Allah or call upon the Most Merciful. Whichever [name] you call to Him belong the best names." And do not recite [too] loudly in your prayer or [too] quietly but seek between that an [intermediate] way.
Malik	O Prophet, say to them: "Whether you call Him Allah or call Him Rahman; it is all the same by whichever name you call Him because for Him are all the Finest names. Offer your Salah neither in too loud a voice nor in too low a voice but seek a middle course[110]
QXP	Say, "Call Him Allah, or call Him Rahman, the Beneficent; to Him belong the best names. By whichever name you call Him, His are all the best attributes of perfection. And be not too loud in your call to the Divine System, nor speak in too low a voice, but follow a way in between.
Maulana Ali	Say: Call on Allah or call on the Beneficent. By whatever (name) you call on Him, He has the best names. And utter not thy prayer loudly nor be silent in it, and seek a way between these.
Free Minds	Say: "Call on God or call on the Almighty. Whichever it is you call on, for to Him are the best names." And do not be too loud in thy contact-method, nor too quite; but seek a path in between.
Qaribullah	Say: 'Call upon Allah, or call upon the Merciful; whichever (Name) you call upon, to Him belong the Most Beautiful Names. ' Pray neither loudly nor to quietly, rather, seek a middle course between them.

George Sale	Say, call upon God, or call on the Merciful: By which soever of the two names ye invoke Him, it is equal; for He hath most excellent names. Pronounce not thy prayer aloud, neither pronounce it with two low a voice, but follow a middle way between these:
JM Rodwell	SAY: Call upon God (Allah), or call upon the God of Mercy (Arrahman), by whichsoever ye will invoke him: He hath most excellent names. And be not loud in thy prayer, neither pronounce it too low; but between these follow a middle way:

Asad	Say: "Invoke God, or invoke the Most Gracious: by whichever name you invoke Him, [He is always the One-for] His are all the attributes of perfection. 032 And [pray unto Him; yet] be not too loud in thy prayer nor speak it in too low a voice, but follow a way in-between;

al-Isra' 017:111

‏17:111 وقل الحمد لله الذي لم يتخذ ولدا ولم يكن له شريك في الملك ولم يكن له ولي من الذل وكبره تكبيرا

Transliteration	Waquli alhamdu lillahi allathee lam yattakhith waladan walam yakun lahu shareekun fee almulki walam yakun lahu waliyyun mina alththulli wakabbirhu takbeeran
Literal	And say: "The praise/gratitude (is) to God who did not take (a) child (son), and (there) had not been/is not a partner for Him in the ownership/kingdom , and (there) had not been/is not for Him (a) guardian/protector from the humbleness/weakness , and greaten/magnify Him , greatness/enlargement ." 198

Yusuf Ali	Say: "Praise be to Allah, who begets no son, and has no partner in (His) dominion: Nor (needs) He any to protect Him from humiliation: yea, magnify Him for His greatness and glory!"
Pickthal	And say: Praise be to Allah, Who hath not taken unto Himself a son, and Who hath no partner in the Sovereignty, nor hath He any protecting friend through dependence. And magnify Him with all magnificence.
Arberry	And say: 'Praise belongs to God, who has not taken to Him a son, and who has not any associate in the Kingdom, nor any protector out of humbleness.' And magnify Him with repeated magnificats.
Shakir	And say: (All) praise is due to Allah, Who has not taken a son and Who has not a partner in the kingdom, and Who has not a helper to save Him from disgrace; and proclaim His greatness magnifying (Him).
Sarwar	Say, "It is only God who deserves all praise. He has not begotten a son and has no partner in His Kingdom. He does not need any guardian to help Him in His need. Proclaim His greatness.
Khalifa	And proclaim: "Praise be to GOD, who has never begotten a son, nor does He have a partner in His kingship, nor does He need any ally out of weakness," and magnify Him constantly.
Hilali/Khan	And say: "All the praises and thanks be to Allah, Who has not begotten a son (nor an offspring), and Who has no partner in (His) Dominion, nor He is low to have a Walee (helper, protector or supporter). And magnify Him with all the magnificence, (Allahu-Akbar (Allah is the Most Great))."
H/K/Saheeh	And say, "Praise to Allah, who has not taken a son and has had no partner in [His] dominion and has no [need of a] protector out of weakness; and glorify Him with [great] glorification."
Malik	and say: "Praise be to Allah, the One Who has begotten no son and Who has no partner in His Kingdom; nor is He helpless to need a protector, and glorify His greatness in the best possible way."[111]
QXP	And say, "All Praise is due to Allah Who begets not an offspring, and has no partner in His Dominion, and has absolutely no weakness, hence no need of any aid." And so, extol His limitless Greatness. (Establish His Greatness in the Earth with all magnificence, as it is in the entire Universe). (9:33, 74:3).
Maulana Ali	And say: Praise be to Allah! Who has not taken to Himself a son and Who has not partner in the kingdom, and Who has not a helper because of weakness; and proclaim His greatness, magnifying (Him).
Free Minds	And Say: "Praise be to God who has not taken a son, nor does He have a partner in sovereignty, nor does He have an ally out of weakness." And glorify Him greatly.
Qaribullah	Say: 'Praise be to Allah who has not taken a son; who has no associate in the Kingdom; nor out of humility any guardian. ' And exalt Him repeatedly with exaltations.

George Sale	And say, praise be unto God, Who hath not begotten any child; Who hath no partner in the kingdom, nor hath any to protect him from contempt: And magnify Him by proclaiming his greatness.
JM Rodwell	And SAY: Praise be to God who hath not begotten a son, who hath no partner in the Kingdom, nor any protector on account of weakness. And magnify him by proclaiming His greatness.

Asad	and say: "All praise is due to God, who begets no offspring, and has no partner in His dominion, and has no weakness, and therefore no need of any aid"-and [thus] extol His limitless greatness.

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